TERATOLOGIA: OR, A DISCOVERY OF GOD'S WONDERS, Manifested in former and modern times by Bloody Rain, and Waters: With other prodigious Occurrences, being intimations of the Divine Displeasure; but withal, most gracious Invitations to REPENTANCE. With certain Uses that a wise Christian will, and every Christian ought to make thereof. By J. S. Fluunt multa ignaris mortalibus, occultis quibusdum rerum causis & mala, bonaque agentibus astris nobis saepenumerò patent, sed dum observare piget, omnia casum facimus, neque prudentiae ministerio & industriâ consiliorum, vel propensa numina invitamus vel minantis rabiem poti excludimus. Marin. Bartetius, de vita & gest. Scanderbegi, l. 9 fol. 163. LONDON. Printed for Nath: Brooks at the Angel in Cornhill, 1650. To the READER. IF my memory fail me not, I have read, but sure I am, I have credibly heard, of a certain Creature that lives upon the water (so foolishly subtle) that upon the apprehension of any approaching danger, for security hastens away, and hides its head in an hole; thinking, belike, thereby, that all is safe, when the head cannot be seen. How near this comes in parallel to the nature of too many men will be acknowledged, when we consider how indulgently favourable flesh and blood looks upon itself in its own way of natural contentment and peace (awake not my Beloved, say they) how apt the most are to misconstrue judgements; and for a continuation of a being that the flesh would have, and God will not; to make a fair gloss upon a bad Text, and to interpret God's meaning (deceiving their own souls) as themselves would have it. The Jews had a Custom (which yet is, I am sure lately was in use amongst them) to charm away noxious spirits, Hags or Night walkers from their children's cradles. Their Charm was, and is this, Adam, Eva, Hutz, Lilith: Elias Levit. in Thist. Munsteri Messias Christianorum. Adam, Eve, away Hag, out of doors Hobgoblin. And the Ancient Romans had their Lulla abi, Lulla abi, a song their Nurses used at the Cradle to the very same purpose, as I have read. Now as such a custom was amongst them, so, is it not true that the condition of most of the sons of Men is to sing a requiem, or Lulla abi to their souls, to rock themselves asleep in the Cradle of security; and what in them lies to drive away all objects, ocular and mental, (and to charm them as the Jews did their Lilith, and the Romans their Lulla) and may contribute any thing to an interruption of the free fruition and enjoyment of fleshly pleasure and delight? whatsoever opposeth, that is an enemy certainly; away with it therefore, out of doors with it in any case. By this means we plainly shun the ways of God, Jon. 1. and Jonas-like, endeavour to fly (if such a thing could be possible) from his presence: And if he cannot be found resident with us in our Earthly and Carnal contentments, in our luxury, covetousness, pride, and excess, we care not (could his presence be avoided) to see him at all. God will appear unto men as it pleaseth himself, and according as they please, or displease him, (there is no enchantment hath influence upon the Almighty, Numb. 23.23. to turn him this way, or that way, the breadth of an hair) if they do well they shall be accepted; if otherwise, Gen. 4.7. sin, that is, punishment for sin, lies at the door. Sometimes we see him in his mercies, let's labour ever to keep him there; sometimes we find him in punishments, and sometimes in seeming, sometimes in apparent judgements. Let it be our care upon all opportunities offered, to fall in, and close with God by Humiliation, by Repentance, by Prayer, which will (being serious, fervent, and unfeigned) even bind the hands of the Almighty. Exod. 32.10. Let me alone (said God to Moses) as if God had been disabled from doing any thing till Moses had left off praying. But alas! such is our great folly, that which is, and should be to us an occasion of goodis, with a great many, even summâ industria, with the strongest and highest bent of reluctancy declined, or with much contempt ('tis a sad story to tell) pretermitted. What a strange thing it is, that the very name, or word Hell, or a Book carrying that Title should become so terrible, and should force such a melancholy impression upon the soul, that it should make both seller and buyer afraid to deal upon such a subject! But I demand, is this well? Is that Soul in a good condition and state thus affected and disposed? I judge no man, it may be so, but 'tis two to one against it. It is a saying that the wise Excclesiastes hath. Eccles. 7.1, 2, 3, 4. It is better (saith he) to go to the house of mourning, then to the house of feasting, etc. And again, sorrow is better than laughter, for by the sadness of the countenance the heart is made better. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. Will we know the way to Heaven? it is through the Valley of Baca, weeping in a dry, Psal. 84.6. barren, troublesome, and unpleasant passage, where there is no refreshing spring to be found, but what by digging, and hard labour, we work out of the fountains of Divine Consolation, the Scriptures, which open their breasts unto us, from whence we may seek such nourishment as will feed our souls to eternal life. Along this valley, the Valley of Affliction, you shall trace the pious Votaries, and find the holiest of God's Saints of Ancient times in their pilgrimage towards Heaven. Heb. 11.25. Moses chose rather to suffer affliction with the People of God, then to enjoy the pleasures of sin for a season. How hearty and cheerfully did that Holy man, Ignatius, (condemned to be torn in pieces by the teeth of Beasts) break forth, and say, Euseb. Eccl. Hist. l. 3. c. 36. ex Irenaei. l. 5. adversus Haereses. Frumentum ego sum Dei, etc. I am (saith he) God's Corn, and am ground and kneaded with the teeth of beasts, that I may be made clean or white bread for Christ. O blessed magnanimity, and highest example of Christian fortitude! Ignes, cruces, bestiae dispersiones ossium, discerptionesque membrorum, ac totius corporis poenae & omnia in me unum supplicia Diaboli arte quaesita cumulentur, dummodo Jesum Christum merear adipisci. Euseb. ubi supra. Heb. 1.2.6, 7, 8. Psal. 94.12. This, this is the way to Heaven, which to all is not given to walk in, nor hath God required it, but only from such as he hath enabled to undergo so sharp a passage: no one of God's Children is without his scourge, his chastisement, of one sort or another, and blessed is he whom the Lord chasteneth, he receives none but such. But enough for a Preface, (a large gate, or entrance, into a small Building) Cavenda superna vulnera, that follows, Wounds on high, or from above (the subject of the consequent work) are to be taken heed of. For, as sure as we live, if we smite God by our sins, we shall be again smitten by his punishments, wound for wound, blow for blow, is God's impartial Talio. What ever we do, then let's be especially heedful that we fall not into the revenging hands of God; Heb. 10.31. Psal. 2.12. for if his wrath be kindled, yea, but a little, blessed are all they that put their trust in him. TERATOLOGIA. OR, A discovery of Gods Wonders manifested in former and modern times by Bloody Rain and Waters, etc. BLOOD, when ever it hath been seen to fall from the Skies, or Clouds, in the nature of Rain, or flowing out of the earth in the manner of a Fountain, hath always occasioned matter of great fear to the beholders; and hath oftentimes been the forerunners of destruction to Cities and Countries where it hath appeared, or God hath otherwise disposed and appointed it. So merciful 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. than 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 signs in the Sun and Moon, Leu. 26. by fearful sights, and lights not usual in the Skies: By Blazing Stars and Comets, by Earthquakes, by flowing and raining of Blood, and falling down 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 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 Air, but more especially of that strange kind of flowing and raining of Blood, 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 Blood, etc. 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 Italy, 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 Blood. And at Toscana, formerly called Tuscia, the same year the Heavens seemed to be on Fire, and three Moons were seen at Ariminum, now called Rimine. In the year also 3783. in Rome, in a place there called Area Concordia, it reigned Blood for two days 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 solemn appointment or proclamation, Ejus prodigii expiandi causâ: and to pacify 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 reigned Blood and Milk, about the year of the World 3852. and also saith, that a Light from Heaven was seen, C. Coecilius, and C. Papyrius b'ing Consuls the next year after in the night time so bright, 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 form of sponges fell down from above, the year before Marcus Crassus was slain of the Parthians, Funccius. being about the year of the world 3910. at which time a great abundance of Soldiers that he brought along with him out of Leucaine were cut off, and their lives lost in that fight with the Parthians. But to pass by the Stories of more Ancient times, and to come somewhat lower towards the present times. In the year of Christ, or near about 856. in the time of Lewis the first, at Brixia, a City of Lombary, in reigned Blood three days and nights, as Naucler reports; and so it did, Naucler. Generate. 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 fountain of Blood was there seen to flow; and the City was that same year ransacked by the Saracens, 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. Blood was seen to flow from Bread at Spira: Bellum significans, Idem. Gen. 37. p. 801. signifying (saith he) Civil War like to ensue. In the days of Henry the Second, and about the year of Christ 1180. it reigned Blood 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 Polydore 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 reigned Blood three days 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 beautiful Buildings in Wales, Blood was there also seen to fall like rain 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 fatal prodigy (saith Polydore Virgil) to that Nation, with whose Blood a short time after that Country was all over moistened, 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 Blood three days 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 address 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 pursuit, 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 reigned Blood; for the drops thereof were seen (saith he) upon women's 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 splendour or brightness; And this followed (saith Crantzius) Wars were exasperated, Inter Deuces, & Civitates Saxionae, between the Dukes and Cities of Saxony. Lastly, and of late times in at a Village called Barnwood, (upon the report of the neighbourhood who beheld it, I have no other knowledge of this particular) in the month of February, 1648. it reigned Blood upon certain Clothes washed, and hung upon an Hedge there to dry: Many eyes beheld it, but what the consequence may be is secret hidden in the bosom of the great, and Omniscient God, whose judgements are unsearchable, Rom. 11.13. and his ways past finding out. Let no man presume to draw near, or attempt to open the Cabinet of these Divine Counsels, that are only reserved to himself. And now to hasten forward. Pliny tells us in the place above mentioned, where he speaks of Bloody rain, but especially of Iron that fell from the Heavens in the form of sponges, 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 supernal wounds were to be taken heed of. Lo, 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 souls. 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 vain confidence, and flattering themselves with fallacious hopes, and groundless collections, promising peace to themselves when the judgements of God are even at their doors. This was the fault of the Jews 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 baldness, and to girding with sackcloth, behold joy and gladness, etc. Much ado 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 signs, and fearful 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 Evil day, till the Vengeance of God fell upon the heads of them in a most severe manner, as they that will take the pains 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 heedful of their ways. 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 return? how soon doth he receive those that come unto him, and tenderly embrace any that tremble at his threats? Such a one let him assure himself shall find mercy when contemners shall not escape misery and unhappiness. 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 sin hath made in our Souls, and to stir us forward not to be wanting to ourselves: John 4.24. lo, he doth discover and manifest himself (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 tenderness of Paternal and maternal affections he declares himself. He hath (to suit with our weakness) a face, a mouth, he hath nostrils, eyes, ears, arms, hands, etc. he hears, he sees, he smells, etc. By all the external and internal senses (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) affected in show after the manner of a man, he makes himself known unto us, and doth declare, and demonstrate with all tenderness 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 glorify 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 courtesy done to him to ask 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 reputes, more than over ninety nine righteous persons that need no repentance. Finally, what ever may conduce towards the winning and drawing of a man to his own Salvation, the Lord God of mercy imparts to him under such representatives as may cause him with boldness, alacrity, and cheerfulness, 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 Mediator, our Intercessor, our Judge, our Friend, our All in All. Col. 3.11. Lose not then to day what cannot (perhaps) be gained to morrow, we are not sure of another * Omnem crede diem tibi diluxisse supremum. Horat. day. Yet an opportunity tenders itself, and a Kingdom may be purchased at a low rate, and with a little labour. Let not this Kingdom now to be gotten with so small ado be lost for not ask 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. 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 demean himself to abstain 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 carnal delights easily forborn; to do his uttermost endeavour to express readiness of service, with a willing mind to so free a Donor, so bountiful a Benefactor: Who (I say) would not accept these conditions upon such terms with all thankfulness? But this Kingdom, the Kingdom of Heaven, being in all its privileges and prerogatives, so fare beyond all the dignities and prerogatives of an Earthly Kingdom, and so transcendently surpassing all imaginable earthly felicities, is but slightly (I am afraid) and carelessly 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 account is not fare off, when, certainly, no man knows. Let's therefore redeem the time, Ephes. 5.16. because the days are evil. A third use is to draw us to a serious consideration, and to a diligent examination, what the cause is that so much blood is emptied, and drawn out of the veins of this Land by a Civil War, that yet continues especially amongst our neighbours with so much bitterness, and such height of stomach 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. Sin it is, that, and nothing but that, hath provoked God's 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. By which means he is offended; and as we have presented him, so hath he let fall upon us Iron, with all materials of War, and instruments of Vengeance to wound and plague us for our disobedience and impenitency. We have walked contrary to God, Leu. 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 doors 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 from us, but yet not found as it should be) he is quickly (see how quickly he is) able to do it. O that my people had harkened unto me, Psal. 81.13, 14. and Israel had walked in my ways, I should have soon (or how soon could I have) subdued their enemies, and turned mine hand against their adversaries. Certainly, what to man seems impossible, is to him, who is * El Schaddai Gen. 17.1. Gen. 18.14. All-sufficient, and Almighty, to whom nothing is too hard, most easy. At the only noise, or blast of Trumpets made of Rams Horns, enforced by the divine breath which only is powerful, and wonderful, how soon 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 elsewhere 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 handful, 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 (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. David's conquest of Goliath is not to be forgotten, nor what NaZianZen and chrysostom have observed thereupon: His weapons were but mean (a sling, a little stone) considering the strength of this Philistian Giant; yet so happily was this stone guided, and set forward, that it had soon found its mark, and done its work; for (saith the Text) Immerso lapide in frontem ejus cecidit pronus in terram, the stone was drowned, or sunk into his forehead. But this stone went along with more than its own materials. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. in Julian. Orat. 2. p. 308. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For NaZianZen tells us it was a Mystical stone, and chrysostom explains the Mystery, saying, That David overcame this Giant not with weapon, or Sword, but Prayers. God is able to do infinitely more than we can think or ask, if we be not wanting to ourselves, he wants no power. The Ecclesiastical History tells us that Eugenius an Usurper (upon the death of Valentinian the Emperor, who was treacherously murdered, as 'tis thought, by one Argobastus a perfidious Captain in his Army) led on a very great power of Soldiery, accompanied with this Argobastus to the Alps, Ruffin. Eccl. hist. l. 11. c. 33. with an intention to invade Italy; and after the example of Julian the Apostate, to set up and establish Idolatry. Against this Tyrant Eugenius, Theodosius the Emperor prepares, leads on an Army, which being much inferior to the Enemy's power, and he thereupon doubtful what to do; he falls to Prayer, receives an answer and warrant by a Vision in the night to join Battle: which accordingly he did, and gave the Pagans such a Charge, that soon made them turn their backs; the Wind, upon the sudden, 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. O nimium dilecte Deo, cui militat aether, Et conjurati veniunt ad classica venti. The Sky and Winds conjured for thee contend, With Trumpets joined, Gods much endeared friend. 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 Battle: 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 draws off, being confident of Christian fidelity, and away he goes. Bonfin. de reb. Ungar. l. 6. dec. 3. p. 462. etc. Being gone some few day's Journey, the Army, under the Command of Uladislaus, by the persuasion of Julian the Pope's Legate, break their Faith with the Turk, taking certain Towns contrary to the Agreement solemnly made and sworn to. Whereof the Turk (though fare remote) being given to understand, with all possible speed returns to Varna, in the confines of Mysia, near to which place Uladislaus his Forces lay. Both Armies met again, 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 loss of the day, drew out of his Bosom, 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 broke forth: Haec sunt (inquit ingeminans) Jesus Christi foedera, etc. These, these (saith he) are the Convenants which thy Christians have made with me; by thy Divine power they have solemnly Sworn, and violated their Faith given under thy Name, they have treacherously denied their own God. Now O Christ, if thou be a God (as they say, and that we are in an Error) 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 Battle, down went the Christians (formerly successful and victorious) apace, and the King slain, they fled with a very great loss, even the loss of many thousands of their lives on the sudden. O the incomparable wisdom, impartial justice, and power of our God See, his ears are open to an Infidel calling upon him for justice; he respects no man's person, but where evil is committed, punishment shall be repaid assuredly, and how soon he can do 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 year 1573, and how quickly he did it, making them able (after that bloody 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 pass? 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 shore to be made use of. By which means the people being nourished, until 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 thankful hearts, what haste God made to come in to the relief of his people; and the sudden cessation of the great Plague must never be forgotten, but must be acknowledged to be his alone work, so easy and ready is his ear to hear a Prayer, though weak, and to take notice of but a very little humiliation; and how quickly he is able to bring to pass 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 loss 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 go on with a use of reproof, wherein I shall, and do much blame such persons as let go the reins to all kinds of licentiousness, and vicious living, taking no care to mortify 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. Blood and Wounds are become compliments 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 reassume, and repeat my precedent Theme, namely, Cavenda superna vulnera: Heed, and great heed indeed (there being very great cause) should be taken, that the powers above be not wounded, namely, this way, by our careless, inconsiderate, and rebellious words and actions. If he shall not be guiltless, (and God declares he shall not) that but only takes his name in Vain, that is, without due reverence: Oh than what shall become of him that studies to find out new Oaths to blaspheme and dishonour his Name? If for every idle word that a man speaks, Mat. 12.36. an account 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 fearful will be the account that he must give at that Great, and to the Wicked, that most terrible appearance: If, last, 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 seem 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 spiritual task, or warfare; What then may such a one expect, that all his life long doth cherish evil thoughts without control, 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 man's convoy and direction to eternal happiness: Yet in their common converse and discourse, do 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 fly 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 contemn him. Nature it is not that makes a man a Swearer, it forceth not, it enticeth not to such exorbitancy: But 'tis a vicious custom 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 sense; 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 fly out upon provocations and distemperatures (especially when drink hath inflamed, or losses or crosses in gaming, or otherwise have exasperated) so fare as to bid defiance to the face of God. There is one that writes to this purpose, Specul. magnum 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 Louvain, a City in Brabant, playing at Tables in a Cellar on Good Friday at night; and withal, swearing and blaspheming terribly: A CitiZen passing along the street where this Cellar was, and finding certain men of that street lamenting over a stranger seeming to be miserably wounded and besmeared with blood, 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 withal, 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 find 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 & obloquys. Of another the same Author reports, That being at Tables, and having lost all his Money, 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 Air, which returned unto him again all Blood. Now whether these relations be stories, or fables, truths, 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 reform and instructed. Somewhat more I shall produce tending to this purpose, that comes near (I suppose home) both to Story and Truth. In the year 1553 in Helvetia, (now ZwitZerland) near the City Willisaw, Theatr. Hist. pag. 115. distant three miles from Lucerna it thus happened. Three Dicers having gotten a pair 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 success to the Swearer; he goes on, plays, and swears as before, and at length breaks out (see how busy the Devil is, how active upon all opportunities offered to do mischief, how despiteful against the Majesty of God) in these terms with a Dagger in his hand. Si modò fortuna me fefellerit, arreptum pugionem in ipsius Dei corpus quousque potero interquebo: If now again fortune deceive me, I will sheathe 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 again 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 Air, and five drops of Blood fell upon the Table. Out of hand the Devil 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 other two remaining in the place, endeavoured what they could to rub out the Blood, but all in vain, for the more they laboured, the more the nitor, or ruddy brightness of the blood 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 Worms, and Lice, in such abundance came forth, that the very Carcase was left without skin, and so ended his unhappy life in this most miserable and fearful manner: Which being seen, without delay, the third Malefactor was presently dragged away to execution, and put to death, as his crime so highly sinful 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 styled by the Translator of that work of his entitled Theatrum Historicum, from whence I had this Story written first in Dutch, and afterwards translated into Latin 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 pass them over: For as Dives tormented in Hell, prayed Abraham that one might be sent to his Father's house, Luke 16. to testify 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 persuaded, though one risen from the dead: So may I say, that if what hath been said be not sufficient to affright and terrify the soul of the Swearer, the addition of more will be needless: Yet on a little further, with God's blessing and assistance, I shall adventure to go. God gives charge to forbear the profanation of his name, by vain and unnecessary Oaths, 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 evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. 1 Tim. 5.24. But as the Apostle saith, That some men's sins are open beforehand, going before to judgement, and some men's they follow after: So truly shall we find, that God takes some few (one perhaps of ten thousands) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the very act (as I may say) of wickedness, and suppose this one thus punished, as an example to those many as high malefactors, not that his punishment (suppose by some dreadful death) shall any whit at all allay the rigour of his indignation, or mitigate, blunt, or dull the sharpness 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's to all eternity, without hope of reconciliation, against such a one as notwithstanding such menaces, such monitions, such examples will still presume to go on, Psal. 68.21. and do evil 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. he'll not believe it, though the Prophet Jeremy affirm it, however he'll not leave it, though Zecharies flying roll be out against him, threatening 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 mourns, if he may swear, and be merry, he takes no further thought. Threaten such a one with God's Judgements, he is insensible, he knows not (having lived so long untouched) hardly believes the undouted 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 do with such persons? NebuchadneZZar made a decree, That whosoever spoke any thing amiss 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 chrysostom prescribeth to the people of Antioch where he preached, against the swearers of that place was this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. hom. ad populum Antioch. If (saith he) thou hear any one in the street, or in the midst of the market blaspeming God: Go unto him, and rebuke him for it, and if strokes be needful, refuse not to bestow them, rap him on the face, dash him on the mouth, sanctify thy hand by thy stroke. And if any accuse thee, and draw thee to the Court, or Tribunal of Justice, follow them, and if the Judge require an account or reason of what thou didst, tell him boldly, that he hath blasphemed the King of Angels, etc. This was Chrysostom's advice, which I propose not to imitation, but much approve and commend his Christian zeal and pious animosity to stand up in the defence of God's honour, so much then, and I am afraid much more now contemned and despised. Lactantius tells us, that at Lindum, which is a town of Rhodes, there are Sacrifices done to Hercules, Lanct. l. 1. c. 21. p. 86. the manner and custom 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 evil speaking and cursing. And they account such Sacrifices to go for nought, if at any time there chanceth to fall from any man's mouth there present a good word, though unawares. Here's mad Service, fit for none but the Devil. O let none of our Sacrifices (none I say of ours that carry about us, or should so do, 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 swears, whose sins, (as I may truly say) without a cause; nature being far less prone, if prone at all, to this then to the other, there being a natural 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 God's judgements against the Israelites. He tells them that the Lord had a controversy 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 blood toucheth blood. 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 Judgement. To conclude, let us hearken to the counsel of the son of Sirach: Ecclus. 23.7, 8, 9, etc. 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 foolishness, both the evil speaker, and the proud, shall fall thereby. Accustom not thy mouth to swearing, neither use thyself 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 blue mark, so he that sweareth, and nameth God continually, shall not be faultless. A man that useth much swearing shall be filled with iniquity, and the plague shall never departed from his house. If he shall offend, his sin shall be upon him; and if he acknowledge not his sin, he maketh a double offence; if he swear in vain, 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 quam 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 fare 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 only 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. FINIS.