BLOUD, when ever it hath been seen to fall from the Skies, or Clouds, in the nature of Raine, or flowing out of the earth in the manner of a Fountaine, hath alwayes occa­sioned matter of great fear to the behol­ders; and hath oftentimes been the fore-runners of destru­ction to Cities and Countries where it hath appeared, or God hath otherwise disposed and appointed it. So merci­full is the God of mercy, that before he strike, he will give warning. When precept upon precept, line upon line, in­struction upon instruction, admonition upon admonition, Isay 28.10. will not prevail to call in obstinate persons to obedience: when there is no remedy, 2 Chron. 36.16. then God presents his Rod by visible and prodigious tokens of his ensuing wrath; as Plague and Pestilence, Famine and War, (a Catalogue of them we find in Leviticus) by signes in the Sun and Moon, Lev. 26. by fearfull sights, and lights not usuall in the Skies: By Blazing Stars and Comets, by Earthquakes, by flowing and raining of Bloud, and falling downe of Iron, with what else he is pleased to make use of to give a demonstra­tion of his displeasure. Now that which I desire briefly to [Page 2]do upon this subject is this, namely, to make a short relation of some prodigious apparitions, which in former times have presented themselves to beholders, from, and out of the Aire, but more especially of that strange kind of flowing and raining of Bloud, and falling down of Iron. And to this end, first, to let such men know, that know it not, that the same things, to wit, the raining of Bloud, &c. have been in former times as they have fallen out in the latter. A few instances of many moe I could produce out of Lycosthenes, Lychosthen. de prodigiis & oftent. and others I have set down in the ensuing discourse. Se­condly, upon the consideration of such portentous appa­ritions to draw out instructions for learning, and informa­tion of the unlearned, and simpler sort. To proceed then.

In the year of the world 3729. In Italie, in a Town there now called Marca Ancona, Funccius ex Eutropio. Garcaeus in Meteorolog. 477. the seat of the Ancient Picen­tes, inhabitants of Picenum, a River there flowed with Bloud. And at Toscana, formerly called Tuscia, the same year the Heavens seemed to be on Fire, and three Moones were seen at Ariminum, now called Rimine. In the year also 3783. in Rome, in a place there called Area Concordia, it rained Bloud for two dayes together as Livy hath decla­red; Liv. dec. 4. l. 9. p. 624. and so in like manner it did in Area Vulcani a little be­fore that time, as the same Livy doth report, Decad. 4. p. 610. which brought the people out of fear of ensuing danger to supplicate their Gods by a solemne appointment or proclamation, Ejus prodigii expiandi causâ: and to pa­cifie their indignation by sacrifices, or such manner of hea­thenish service as then was used amongst them. Plin. H. Nat. l. 2. c. 56. Pliny tells us, that in the year when Marcus Acitius, and Caius Por­tius were Consuls, it rained Bloud and Milk, about the year of the World 3852. and also saith, that a Light from Heaven was seen, C. Coecilius, and C. Papyrius bing Consuls [Page 3]the next year after in the night time so bright, Ʋt diei species noctu luceret, that it shined, or was light as the day. The same Pliny also writes, that amongst the Lucani, a people of Italy, whose Country is now called Basilicata, Plin. Iron in the forme of spunges fell down from above, the year before Marcus Crassus was slaine of the Parthians, Funccius. being about the year of the world 3910. at which time a great abundance of Souldiers that he brought along with him out of Leu­caine were cut off, and their lives lost in that fight with the Parthians.

But to passe by the Stories of more Ancient times, and to come somewhat lower towards the present times. In the year of Christ, or neer about 856. in the time of Lewis the first, at Brixia, a City of Lumbardy, in rained Bloud three dayes and nights, as Naucler reports; and so it did, Naucler. Ge­nerat. 29. pag. 713. but not for so long a time, amongst the Franks, in the year 879. as is read in Speculum.

In, or about the year of Christ 935. at Genua, a City in Italy, a f [...]taine of Bloud was there seen to flow; and the City was that same year ransackt by the Sarazens, Idem. Gen. 32. p. 728. and all put to the Sword, besides women and Children, as Nau­cler tells us. And the same Naucler doth also report, that in Anno Christi 1104. Bloud was seen to flow from Bread at Spira: Bellum Civile significans, Idem. Gen. 37. p. 801. signifying (saith he) Ci­vill War like to ensue.

In the dayes of Henry the Second, and about the year of Christ 1180. it rained Bloud in England, in what part cer­tainly of the Land mine Author declares not: which the people apprehending to be a prodigious thing, and being thereat moved, began to suspect the Government of John, whereof they were afraid, as Polydor Virgil notes. Hist. Angl. l. 13. p. 236.

In a Town or Village called Mirkalow, between the Ri­vers of Odera and Nissa in Silesia, it rained Bloud three [Page 4]dayes together about the year 1269. Crom. Hist. Polon. l. 9. p. 162, as Cromerus hath ob­served.

In the year 1274. in the time of Edward the First, after an Earthquake that spoiled and threw down many beauti­full Buildings in Wales, Bloud was there also seen to fall like raine from the Heavens, Polydor. Virgil l. 17. H. Anglic statim ab ini­tio. Quasi prodigium exitiale illi genti cujus sanguine brevi tempore postea ea regio passim maduit: As a fatall prodegie (saith Polydor Virgil) to that Nation, with whose Bloud a short time after that Country was all over moistned, or made wet.

And the same Polydor also writes, that Will: Rufus taking a Journey into Normandy to acquaint himself with the state of his Affairs there, a Fountain near Abington was seen to flow with Bloud three dayes together after his departure hence, Idem l. 10. p. 176. and the Heavens seemed to be on fire. And what followed? Polydor saith, that this King going over, made but short stay there; and returning into England, was sum­moned back again by a report that Constantes, a famous old City in Normandy, was besieged by the [...]nch. To which place the King made his addresse with all possible ex­pedition; and taking with him but a few, came on with such speed and resolution, that the besiegers affrighted, made all the haste they could to be gone, but over taken by pur­suite, there were slaughtered to a very great number; This was about the year of Christ 1464.

To be brief, for there be already noted examples enough. In Kalenburg Castle, Crantz. Saxon. l. 12. c. 5. saith Crantzius, and about the same year 1464. it rained Bloud; for the drops thereof were seen (saith he) upon womens vails, and upon stra [...] that lay near this Castle. And he saith further, that a little after this rain, the sun was there seen at noon, sine splendore, without splendor or brightnesse; And this followed (saith Crantzius) Warres were exasperated, Inter Duces, & Civitates Saxionae, between the Dukes and Cities of Saxonie.

Lastly, and of late times in Glocester-shire at a Village called Barnwood, (upon the report of the neighbourhood who beheld it, I have no other knowledge of this particu­lar) in the moneth of February, 1648. it rained Bloud upon certaine Clothes washed, and hung upon an Hedg there to dry: Many eyes beheld it, but what the consequence may be is secret hidden in the bosome of the great, and Omni­scient God, whose judgements are unsearchable, Rom. 11.13. and his wayes past finding out. Let no man presume to draw neer, or attempt to open the Cabinet of these Divine Counsells, that are only reserved to himselfe. And now to hasten for­ward. Pliny tells us in the place above mentioned, where he speaks of Bloudy raine, but especially of Iron that fell from the Heavens in the forme of spunges, that the Sooth­sayers being consulted, and enquired of, what the same might portend, answered, Plin. vide supra. Cavenda praemonuerunt superna vulnera: The same did forewarn (said they) that supernall wounds were to be taken heed of. Loe, these are strange things, even wonders in our eyes: Let's therefore leave them to God, the Author of them, and endeavour to make some good use of them, to the benefit and good of our soules. And what shall that be?

Why, even this. Let it serve in the first place to exhort every wise Christian, not to put far away the evil day, Amos 6.3. build­ing upon a vaine confidence, and flattering themselves with fallacious hopes, and groundlesse collections, pro­mising peace to themselves when the judgements of God are even at their dores. This was the fault of the Jewes and Israelites in the Prophet Amos his time, and the same was the fault of them both in the Prophet Isaiahs time, Isay 22.12. (who prophesied about fifty years before Amos) and whereof he complains, saying, When the Lord God of Hosts in that time calleth to weeping, to mourning, and to baldnesse, and to [Page 6]girding with sackcloth, behold joy and gladnesse, &c. Much adoe the Lord had with these untoward people. Hegesippus writes, Hegesip. de ex­cid. Urbis Hie­rosol. l. 5. c. 44. that, though they had a great many of warnings by prodigious signes, and fearfull apparitions before Jeru­salem was besieged, and the City destroyed; yet the most of them had a way of expounding the meaning of those appa­ritions in a better sense to themselves then God intended them; putting away the Evill day, till the Vengeance of God fell upon the heads of them in a most severe manner, as they that will take the paines to peruse Josephus and He­gesippus, Authors of note and credit, (both which have writ­ten that Story) will easily see.

The next use will be a use of Admonition to all sorts of people to be very heedfull of their wayes. When God speaks let no man close his ears, but say as Samuel once: Speak Lord, 1 Sam. 3.10. for thy servant heareth. How well is the Lord pleased with a ready returne? how soone doth he receive those that come unto him, and tenderly embrace any that tremble at his threats? Such a one let him assure himselfe shall finde mercy when contemners shall not escape misery and unhappinesse. And to make us assured how ready he is to come in to our assistance, when we come in to call upon him for it, how willing to bear our infirmities, and to pardon our failings; to cure our wounds that sinne hath made in our Soules, and to stir us forward not to be wan­ting to our selves: John 4.24. loe, he doth discover and manifest himselfe (being a Spirit) under such notions as are most at­tractive to any nature, by all the parts and passions of man, by the nearest relations that intercede in our common soci­eties, by all tendernesse of Paternall and maternall affecti­ons he declares himselfe. He hath (to suite with our weak­nesse) a face, a mouth, he hath nostrils, eyes, ears, armes, hands, &c. he hears, he sees, he smels, &c. By all the ex­ternall [Page 7]and internall senses ( [...]) affected in shew after the manner of a man, he makes himself known unto us, and doth declare, and demonstrate with all tendernesse of affection, himself ready to assist at every need: Nay, how passionate he is in our sufferings; he calls to be called upon. Psal. 50.15. Call upon me (me that am a Quis ille no­bis intelligen­dus est Pater? Deus scil. tam Pater nemo, tam pius ne­mo. Tcrtul. de poenit. p. 45. Father) in the time of trouble, and I will help thee, and thou shalt glorifie me. Mat. 11.28. Come onto me (me that am a Saviour) all ye that labour and are heavy laden, and I will ease you. He sues to be sued, and sought unto, and takes it as a courtesie done to him to aske a favour from him. He hath an heart, he hath bowels, bowels of compassion feeling under humane infirmities. He is grieved at our miscarriage, he is glad at our well doing; Ephes. 4.30. there's joy in Heaven over one sinner that repents, more then over ninety nine righteous persons that need no repen­tance. Finally, what ever may conduce towards the win­ning and drawing of a man to his owne Salvation, the Lord God of mercy imparts to him under such representatives as may cause him with boldnesse, alacrity, and cheerfulnesse, to be still calling and craving for necessary supplies for Heaven, whilst time and opportunity lasts, whereunto we have great and manifold encouragements. Christ Jesus our elder brother, made in the shape of man, Phil. 2.7. is our Advo­cate, our Mediatour, our Intercessor, our Judge, our Friend, our All in All. Col. 3.11. Lose not then to day what cannot (perhaps) be gain'd to morrow, we are not sure of another Omnem cre­de diem tibi diluxisse su­premum. Horat. day. Yet an opportunity tenders it selfe, and a Kingdome may be purchased at a low rate, and with a little labour. Let not this Kingdome now to be gotten with so small adoe be lost for not asking for, nor seeking after; we are commanded and taught by our Saviour, to seek it in the first place, Mat. 6.33. before all other things. But see how little of Heaven the most of us have in us, how little we value it, by this it is evident. [Page 8]Who, amongst us, all having a promise made him to suc­ceed as Heir to an Earthly Prince, in a poor Kingdom upon condition, so and so to lead his life, and to demeane him­selfe to abstaine from this and that disorder, no way bur­densome to nature; from fleshly pleasures, that after act­ing are Proba istas quae voluptates vocantur ubi transcenderint modum poe­nas esse. Senec. Ep. 83. p. 129. grievous, from carnall delights easily forborn; to do his uttermost endeavour to expresse readinesse of service, with a willing mind to so free a Donor, so bountifull a Be­nefactor: Who (I say) would not accept these conditi­ons upon such termes with all thankfulnesse? But this Kingdome, the Kingdome of Heaven, being in all its pri­viledges and prerogatives, so farre beyond all the dignities and prerogatives of an Earthly Kingdome, and so transcen­dently surpassing all imaginable earthly felicities, is but slightly (I am afraid) and carelesly thought upon, and but by a few thought on at all. God open our eyes, and cause us at length to look about us. The time of our accompt is not farre off, when, certainly, no man knowes. Let's there­fore redeem the time, Ephes. 5.16. because the dayes are evill.

A third use is to draw us to a serious consideration, and to a diligent examination, what the cause is that so much bloud is emptied, and drawn out of the veines of this Land by a Civill Warre, that yet continues especially amongst our neighbours with so much bitternesse, and such height of stomack and hostility. And what remedy must be sought after, and with endeavour may be found to stop so bad an effect. For my part I shall declare the result of mine examination of this particular, which is briefly this. Sinne it is, that, and nothing but that, hath provoked Gods di­spleasure. We have smitten God by the repetition of ma­ny horrid transgressions, and high contempts, served him with no better sacrifice and devotion, than what hath pro­ceeded from hearts as hard as Adamant, yea, iron hearts. [Page 9]By which meanes he is offended; and as we have presented him, so hath he let fall upon us Iron, with all materialls of Warre, and instruments of Vengeance to wound and plague us for our disobedience and impenitency. We have walked contrary to God, Lev. 26.25. and therefore hath he brought the Sword upon us, which is drawn out, and cannot again be sheathed, till he, he I say, that shuts up the Sea with dores as Job speaks, and saith, Hitherto shalt thou come, Job 38.8. and no farther, and here shall thy proud waves be stayed; and he that rebukes the winds, and they are still, Mat. 8.26. commands it to be re-insheathed, which (upon turning to him, and amend­ment, being the only remedy in this case to be made use of, and which he hath long expected frō us, but yet not found as it should be) he is quickly (see how quickly he is) able to doe it. O that my people had hearkned unto me, Psal. 81.13, 14. and Israel had walked in my wayes, I should have soone (or how soone could I have) subdued their enemies, and turned mine hand against their adversaries. Certainly, what to man seemes impossi­ble, is to him, who is El Schaddai Gen. 17.1. Gen. 18.14. All-sufficient, and Allmighty, to whom nothing is too hard, most easie. At the only noise, or blast of Trumpets made of Rams Hornes, enforced by the divine breath which only is powerfull, and wonderfull, how soone did the wall of Jericho fall to the ground? Josh. 6.20. There's no fortification can stand against the Almighty. God puts on Gideon to fight against the Amalekites and Midi­anites, Judges 7. with all their multitudes, all the children of the East. Gideon was but 300 strong, but the Enemy without number, as the sands by the Sea side for multitude; ye he went on against this vast Army (so true it is, that elswhere is spoken, 1 Sam. 14.6. 2 Chron. 14.11. that there is no restraint to the Lord to save by many or few) with his handfull, and by the power of God, The Sword of the Lord and of Gideon (so went up the cry against the Enemy) and with their Trumpets, Pitchers, and Lamps [Page 10](poor weapons a man would think) they subdued them all, yea themselves (God having so ordained) subdued and killed one another to a very great number. 1 Sam. 17.50. Davids conquest of Goliah is not to be forgotten, nor what NaZianZen and Chrysostome have observed thereupon: His weapons were but mean (a sling, a little stone) considering the strength of this Philistian Gyant; yet so happily was this stone guided, and set forward, that it had soone found its mark, and done its work; for (saith the Text) Immerso lapide in frontem ejus cecidit pronus in terram, the stone was drown'd, or sunk into his forehead. But this stone went along with more then its own materialls. [...]. Naz. in Julian. Orat. 2. p. 308. Chrys. [...]. For NaZianZen tells us it was a Mysti­call stone, and Chrysostome explaines the Mystery, saying, That David overcame this Gyant not with weapon, or Sword, but Prayers. God is able to doe infinitely more then we can think or aske, if we be not wanting to our selves, he wants no power. The Ecclesiasticall History tells us that Eugenius an Usurper (upon the death of Valentinian the Emperour, who was treacherously murthered, as 'tis thought, by one Argobastus a perfidious Captain in his Army) led on a ve­ry great power of Souldiery, accompanyed with this Argo­bastus to the Alpes, Ruffin. Eccl. hist. l. 11. c. 33. with an intention to invade Italy; and after the example of Julian the Apostat, to set up and esta­blish Idolatry. Against this Tyrant Eugenius, Theodosius the Emperour prepares, leads on an Army, which being much inferiour to the Enemies power, and he thereupon doubt­full what to doe; he falls to Prayer, receives an answer and warrant by a Vision in the night to join Battail: which ac­cordingly he did, and gave the Pagans such a Charge, that soone made them turn their backs; the Wind, upon the suddaine, rising in so violent a manner, that it forced back the Darts they cast into their own faces. Hence it was that Claudian, a Christian Poet, hath these Verses. [Page 11]

Was not that a strange defeat and overthrow that Ula­dislaus, King of Hungary, received by Amurath the Turk? Amurath, and this Uladislaus, had Armies ready for the Field and Battail: Conditions of peace were tendered, and on both sides received; Articles drawn and Sworn unto, by them and th'other party, the Christian takes the Gospel, and the Turk the Alcoran. The Turk hereupon drawes off, being confident of Christian fidelity, and away he goes. Bonfin. de reb. Ungar. l. 6. dec. 3. p. 462. &c. Being gone some few dayes Journey, the Army, under the Command of Uladislaus, by the perswasion of Julian the Popes Legat, break their Faith with the Turk, taking certain Townes contrary to the Agreement solemnly made and sworne to. Whereof the Turk (though farre remote) be­ing given to understand, with all possible speed returnes to Varna, in the confines of Mysia, neer to which place Ula­dislaus his Forces lay. Both Armies met againe, and with­out any further dispute fall on: A great slaughter was made on both sides, but especially in the Turkish, till Amurath, at the length, fearing the losse of the day, drew out of his Bosome, the Articles of true concluded upon between him and the Christians, and lifting up his eyes to­wards Heaven, with the writing in his hand, he thus brake forth: Haec sunt (inquit ingeminans) Jesu Christi foedera, &c. These, these (saith he) are the Convenants which thy Christi­ans have made with me; by thy Divine power they have so­lemnly Sworne, and violated their Faith given under thy Name, they have treacherously denyed their own God. Now [Page 12]O Christ, if thou be a God (as they say, and that we are in an Errour) revenge, I beseech thee, here in this place, the wrongs done both to thee and me, and manifest to those that as yet have not known thy holy name, the punishments due for breach of Faith. These words were scarcely out of the Turks mouth, but presently an alteration appeared in the Battail, downe went the Christians (formerly successefull and victorious) apace, and the King slaine, they fled with a very great losse, even the losse of many thousands of their lives on the sudden. O the incomparable wisdome, impartiall justice, and irresistable power of our God! See, his ears are open to an Infidell calling upon him for justice; he respects no mans person, but where evill is committed, punishment shall be repaid assuredly, and how soon he can doe it, he hath made sufficiently known. Should I not be tedious to the Reader, I could tell him how God delivered from Fa­mishment, and the Sword, the poor Rocheleers in the yeer 1573, and how quickly he did it, making them able (after that bloudy Massacre) to hold out against all the power of the French, that Besieged, and endeavoured to stop all pro­vision from them. And how did he bring it to passe? why, even thus: De statu reli­gionis in reg­no Galliae. Comment. fol. 106. He sent a certain kind of fish, never seen nor heard of before, (they called them Surdones) that every day pre­sented themselves during the Siege near the shoar to be made use of. By which means the people being nourished, untill they had made their conditions of peace with the Ar­my; and they removing, the Fishes also departed, that very same day, saith mine Author. Eighty eight we must all re­member with thankfull hearts, what haste God made to come in to the relief of his people; and the suddaine cessa­tion of the great Plague must never be forgotten, but must be acknowledged to be his alone work, so easie and ready is his eare to heare a Prayer, though weak, and to [Page 13]take notice of but a very little humiliation; and how quickly he is able to bring to passe his own work, be it never so great we see. Let then this be our comfort, we have found God willing, and able to help at any need, let us make much of such a friend whilst he may be had, and by all means de­cline that thing whatsoever it be, pleasure, or profit, and shun it with detestation that may hazard the losse of him. And let us take notice by the way that there is no wound, no plague, hath ever fallen upon a people, from these su­preme powers, but by occasion of wounds first received. Which being so,

Let us then in the next and last place goe on with a use of reproof, wherein I shall, and doe much blame such persons as let goe the reines to all kindes of licentiousnesse, and vicious living, taking no care to mortifie sin in the flesh, Rom. 8.13. but wholly to live after the flesh; and as much as in them lieth, quenching the spirit; also Crucifying (as I may say) the Son of God afresh, and wounding, at almost every word, 1 Thes. 5.19. Heb. 6.6. the Majesty of the High God of Heaven and Earth, by their cursed, and never till of late heard of, hellish Oaths and Imprecations. Bloud and Wounds are become complements in ordinary language and communication, passing off with­out passion, or any commotion or provocation inducing thereunto. And so common hath this wicked and most unchristian kind of speaking been amongst us, (thanks to the Parliament for their pious Act against it) that almost no notice at all hath been taken of it. Upon this too too common miscarriage of men in these unhappy times, I shall make bold to re-assume, and repeat my precedent Theame, namely, Cavenda superna vulnera: Heed, and great beed in­deed (there being very great cause) should be taken, that the powers above be not wounded, namely, this way, by our care­lesse, inconsiderate, and rebellious words and actions. If he shall [Page 14]not be guiltlesse, (and God declares he shall not) that but only takes his name in Vain, that is, without due reverence: Oh then what shall become of him that studies to find out new Oathes to blaspheme and dishonour his Name? If for every idle word that a man speaks, Mat. 12.36. an accompt will be ex­acted at the last day, as our Saviour hath foretold us. Oh then let the presumptuous and profane Swearer lay this to heart, and know, that without timely repentance, sad and fearfull will be the account that he must give at that Great, and to the Wicked, that most terrible appearance: If, lastly, one erring thought, be of that dangerous conse­quence that puts a man to the hazard of his salvation, as S. Peter in that case of Simon Magus doth seeme to imply, and which, Act. 8.22. to subdue, and to bring into Captivity to the obedience of Christ, 2 Cor. 10.5. as S. Paul tells us, was a part of his spirituall task, or warfare; What then may such a one ex­pect, that all his life long doth cherish evill thoughts with­out controll, giving way and consent to their operation, the product whereof, is nothing but blasphemy and horrible transgression? 'Tis to me indeed, a wonder to hear so many men that came to the Church, sort themselves as good Christians amongst the Congregation, hear the Word of God preached, and partake of the Ordinances, and the means appointed for every mans convoy and direction to eternall happinesse: Yet in their common converse and dis­course, doe make no conscience at all of an Oath; nay, of many, and many oaths; and those of an high nature too, as big as they can speak them, and take no long time about it, but even as fast as the tongue will walk. Oaths flie out intermixed in every passage and occasion without sense or feeling. What shall we think of these men? For my part, I think, truly thus, That such men fear not God, but plain­ly contemne him. Nature it is not that makes a man a [Page 15]Swearer, it forceth not, it inticeth not to such exorbitancy: But 'tis a vicious custome assumed, received by the care, and entertained (in the absence of grace) by the affections, and so continued, it hardens, and by degrees doth cauterize the Conscience in such manner, that at length it becomes de­void of sence; and such a person, (as I have heard of many) reprehended for swearing, will swear that he did not swear. Now this transgression fostered and entertained to such a growth, hath many times been seen to flie out upon provo­cations and distemperatures (especially when drink hath in­flamed, or losses or crosses in gaming, or otherwise have ex­asperated) so farre as to bid defiance to the face of God. There is one that writes to this purpose, Specul. magnū exemplorum, Exemp. 103. dist. 5. Hondorf. Theatr. Hist. p. 114. (the Author unna­med, is said to live about 170 years since) That three men were found in Lovaine, a City in Brabant, playing at Tables in a Cellar on Good Friday at night; and withall, swearing and blaspheming terribly: A CitiZen passing along the street where this Cellar was, and finding certaine men of that street lamen­ting over a stranger seeming to be miserably wounded and be­smeared with bloud, the Citizen demanded of the standers there, who it was that hurt the man; the answer was made, Those Table-players in the Cellar. The Citizen thereupon hastens to those Gamesters, acquaints them what they were charged withall, being very angry that they would so much forget them­selves at that time: they all deny with one accord the sight of any such man, and the striking or hurting of any: and forth­with left off their swearing and gaming, and away together they went with the Citizen to finde out this supposed wounded man; who being diligently sought after, and not found, they concluded (so instructed) that they had wounded Christum dominum, contumeliis affectum, Christ's Lord, by their re­proachful contempts & obloquies. Of another the same Author reports, That being at Tables, and having lost all his Mo­ney, [Page 16]in a swearing rage (too too frequent with common Gamesters) finding a Bow and an Arrow, he shot the same Arrow as far as he could (in revenge against the Almighty) up into the Aire, which returned unto him again all Bloud. Now whether these relations be stories, or fables, truthes, or tales, I have not to say, but sure I am, that a good use may be made of them by any one that is willing to be re­formed and instructed. Somewhat more I shall produce tending to this purpose, that comes neer (I suppose home) both to Story and Truth. In the year 1553 in Helvetia, (now ZwitZerland) neer the City Willisaw, Theatr. Hist. pag. 115. distant three miles from Lucerna it thus happened. Three Dicers having gotten a paire of Tables into the field close by the City walls, they fell to play, and in their gaming, one of the Gamesters, whose name was Ulrichus Schrolerus, having lost much money, began exceedingly to curse and swear. The Dice, for the present, turned their course with better successe to the Swearer; he goes on, plays, and swears as be­fore, and at length breaks out (see how busie the Devill is, how active upon all opportunities offered to do mischiefe, how despightfull against the Majesty of God) in these termes with a Dagger in his hand. Si modò fortuna me fe­fellerit, arreptum pugionem in ipsius Dei corpus quousque po­tero interquebo: If now againe fortune deceive me, I will sheath this Dagger, (catcht up) as far as I am able into the Body of God. But fortune never constant, fell off again, whereat this Monster being againe displeased, forthwith drew this Dagger, and taking it by the point, up he throws it towards Heaven as far as he could: The Dagger vanished in the Aire, and five drops of Bloud fell upon the Table. Out of hand the Devill seizeth, and away body and soul he carries Ulrichus, with such violence and noise, that a fear and tumult was stirred up throughout the whole City. The [Page 17]other two remaining in the place, endeavoured what they could to rub out the Bloud, but all in vaine, for the more they laboured, the more the nitor, or ruddy brightnesse of the bloud appeared. Whilst they thus laboured, many persons came out of the City and found them at it, whom presently they apprehended and took into the City with them: And as they were leading through the gate of the City, the one of them fell down, from, and out of whose body Wormes, and Lice, in such abundance came forth, that the very Carkase was left without skin, and so ended his unhappy life in this most miserable and fearfull man­ner: Which being seen, without delay, the third Malefactor was presently dragg'd away to execution, and put to death, as his crime so highly sinfull and horrid well deserved. Now if any man shall queslion the truth of this relation, the Au­thor is Andreas Hendorffius, Coelestis doctrinae praeco & pro­propugnator strenuus, so stiled by the Translator of that work of his entituled Theatrum Historicum, from whence I had this Story written first in Dutch, and afterwards tran­slated into Latine by Philippus Lonicerus, a very learned Protestant. Which Author (Hendorffius) makes mention in his foresaid Book of the former of the two foregoing re­lations. It is a grief to me to say, but 'tis true that I say, many and many of these examples I could rehearse, but I passe them over: For as Dives tormented in Hell, prayed Abraham that one might be sent to his Fathers house, Luke 16. to testifie to his brethren, lest they also should come into that place of tor­ment. They have (saith Abraham) Moses, and the Prophets, if they will not hear them, neither will they be perswaded, though one rose from the dead: So may I say, that if what hath been said be not sufficient to affright and terrifie the soul of the Swearer, the addition of more will be needlesse: Yet on a little further, with Gods blessing and assistance, I [Page 18]shall adventure to goe. God gives charge to forbear the profanation of his name, by vaine and unnecessary Oathes, which he hath done in his Word with threats and meanaces of punishment upon the profaners; Eccles. 8.11. And because (as the Wise man saith) sentence against an evill work is not execu­ted speedily, therefore the heart of the sonnes of men is fully set in them to doe evill. 1 Tim. 5.24. But as the Apostle saith, That some mens sins are open beforehand, going before to judgement, and some mens they follow after: So truly shall we finde, that God takes some few (one perhaps of ten thousands) [...], in the very act (as I may say) of wickednesse, and suppose this one thus punished, as an example to those many as high malefactors, not that his punishment (suppose by some dreadfull death) shall any whit at all allay the ri­gour of his indignation, or mitigate, blunt, or dull the sharp­nesse of the Divine Wrath towards others, but rather it be­comes a cause of extension, and aggravation of wrath, that will plague, Psal. 50.2. Hos. 5.14. will tear, will rage to all eternity, without hope of reconciliation, against such a one as nothwithstanding such menaces, such monitions, such examples will still pre­sume to goe on, Psal. 68.21. and doe evill impenitently, he will wound (as the Psalmist saith) the hairy scalp of such a one as goeth on still in his transgression. Oh what should I say? To tell an inveterate Swearer, that because of swearing, the Land mourneth, Jer. 23.10. Zee. 5.3, 4. hee'l not believe it, though the Prophet Jeremy affirme it, however hee'l not leave it, though Zecharies flying roll be out against him, threatning the destruction of him, and the consumption of his house. Surely he cares not for flying rolls, nor what's within them, and without them; nor who, nor what mournes, if he may swear, and be merry, he takes no further thought. Threaten such a one with Gods Judgments, he is insensible, he knowes not (having liv'd so long untouch'd) hardly believes the un­douted [Page 19]approaches of Divine Vengeance, that will fall upon him sooner or later, he cannot escape: Job saith he shall not, the wicked shall not escape, saith he, Job 11.20. Prov. 19.5. nor he that tells lies, saith Solomon. What then shall we doe with such persons? NebuchadneZZar made a decree, That who­soever spake any thing amisse against the God of Shadrach, Dan. 3.29. Levit. 24.11. Meshach, and Abednego, should be cut in pieces. Blasphemy was punished with death in the time of the law. But the course that Chrysostome prescribeth to the people of Antioch where he preached, against the swearers of that place was this. [...], &c. Chrysost. hom. ad populum Antioch. If (saith he) thou hear any one in the street, or in the midst of the mar­ket blaspeming God: Goe unto him, and rebuke him for it, and if stroaks be needfull, refuse not to bestow them, rap him on the face, dash him on the mouth, sanctifie thy hand by thy stroak. And if any accuse thee, and draw thee to the Court, or Tribunall of Justice, follow them, and if the Judge require an accompt or reason of what thou didst, tell him boldly, that he hath blasphemed the King of Angels, &c. This was Chryso­stomes advice, which I propose not to imitation, but much approve and commend his Christian zeale and pious ani­mosity to stand up in the defence of Gods honour, so much then, and I am afraid much more now contemned and de­spised.

Lactantius tells us, that at Lindum, which is a towne of Rhodes, there are Sacrifices done to Hercules, Lanct. l. 1. c. 21. p. 86. the manner and custome whereof is much different from others, for they are not celebrated [...], as (saith he) the Greeks call it, by good langage, or well speaking, but by evill speaking and cursing. And they account such Sacrifices to goe for nought, if at any time there chanceth to fall from any mans mouth there present a good word, though unawares.

Here's mad Service, fit for none but the Devil. O let none [Page 20]of our Sacrifices (none I say of ours that carry about us, or should so doe, Temples for the holy Ghost to reside and abide in) be ever stained with such pollutions. For as the Rabbins say, The Prayer of a Drinker, (that is, a lavish drin­ker, or drunkard) is an abomination: How much more a­bominable is the prayer of a lavish sweares, whose sins, (as I may truly say) without a cause; nature being far lesse prone, if prone at all, to this then to the other, there being a naturall desire, and appetite after bodily sustentation, which some­times falls out to be excessive; but as touching Swearing, what cause for that? I have now done in a word. The Prophet Hosea denounceth Gods judgements against the Israelites. He tells them that the Lord had a controversie with the inhabitants of the Land, because there was no truth, nor mercy, nor knowledge of God in the Land. By swearing, Hos. 4.2, 3. and lying, and killing, and stealing, and commit­ting adultery, they break out, and bloud toucheth bloud. There­fore, saith the Prophet, shall the land mourn, and every one that dwelleth therein shall languish with the beasts of the field, and with the fouls of heaven, yea, the fishes of the Sea also shall be taken away. God deliver England from this Judgment. To conclude, let us hearken to the counsell of the son of Sirach: Ecclus. 23.7, 8, 9, &c. Hear O ye children the discipline of the mouth: He that keepeth it, shall never be taken in his lips. The sinner shall be left in his foolishnesse, both the evill speaker, and the proud, shall fall thereby. Accustome not thy mouth to swearing, nei­ther use thy selfe to the [ Claud. Bad [...] ­essus. Janse­nius. rash and irreverent] naming of the Holy one. For as a servant that is continually beaten shall not be without a blew mark, so he that sweareth, and nameth God continually, shall not be faultlesse. A man that useth much swearing shall be filled with iniquity, and the plague shall never depart from his house. If he shall offend, his sin shall be upon him; and if he acknowledge not his sinne, he maketh a [Page 21]double offence; if he swear in vaine, and he shall not be innocent, but his house shall be full of calamities. There is a Melius est simpliciter & simplicibus & nudis verbis rem dicere quā religiosa affir­matione con­firmare. Mihi haec translatio verbi [...] in textu, videtur impium sceleratumque prae­textum nominis Dei ad orationem fraudulentam & mendacem accommodatum significare. Ba­duell. minot. in Locum. Word that is clothed about with death, God grant that it be not found in the heritage of Jacob, for all such things shall be found farre from the godly, and they shall not wallow in their sins. Use not thy mouth to intemperate swearing, for therein is the word of sin.

God give a blessing to what is here endeavoured: Let him only have the glory to whom it is onely due, and his poor servant acceptance before him, in, and through Jesus Christ, to whom with the Father, and the Holy Ghost, be ascribed all praise, all power, all dominion, with all hearty thanksgiving from every Congregation, Church and Fami­ly, both now, and for ever. Amen.