it is a shame to saie it yet doubtles whosoeuer wil mark with what multitudes those idle places are replenished how emptie the Lordes sanctuarie is of his people may wel perceaue what deuotion we haue We maie wel saie wee are the seruants of the Lord but the slender seruice wee do him and the smal regard we haue of his commandements declares our want of loue towardes him For If yee loue me saith Christ keepe my commandements We maie wel be hirelings but we are none of his houshold Wherfore abuse not so the Sabboth daie my brethren leaue not the temple of the Lord sit not stil in the quagmire of your owne lustes but put to your strength to helpe your selues before your owne waight sinke you downe to hel Redeeme the time for the daies are euil Alas what folie is in you to purchase with a penic damnation to your selues why seeke yee after sinne as after a banket None delight in those spectacles but such as would be made spectacles Account not of their drosse their tresures are too base to be laied vp in the rich coafers of your minde Repentance is furthest from you when you are nearest such maie-games Al of you for the most part do leese the time or rather wilfulie cast the same awaie contemning that as nothing which is so pretious as your liues cannot redeeme I would to God you would bestowe the time you consume in those vanities in seeking after virtue glorie For to speake trulie whatsoeuer is not conuerted to the vse wherefore it was ordained maie be said to be lost For to this end was man borne and had the benefit of time giuen him that he might honor serue and loue his Creator thinke vpon his goodnes For whatsoeuer is done without this is doubtles cast awaie Oh how can yee then excuse your selues for the losse of time do ye imagine that your carelesse life shal neuer bee brought into question Thinke yee the wordes of S. Paule the Apostle are spoken in vaine when he saith VVe must al appeare before the iudgment seate of Christ that euerie man maie receiue the things which are done in his bodie according to that he hath done whether it be good or euil When that account shalbe taken I feare me your reckoning wilbe to seeke But you saie tush al is wel can the Lord see this wel folowe the thoughtes of your owne harts see what shal come vpon you yee shal find al your imaginations to be wicked and though you flatter your selues in your sinnes tempt the Lord in his mercie and pricke forward his slownes of wrath by your presumption yet he will strike in the end to your vtter cōfusion Be thou not wicked ouermuch neither be thou foolish wherefore shouldest thou perish not in thy time saith Ecclesiastes godlie And Salomon If thou hast bene foolish in lifting vp thy selfe and if thou hast thought wickedlie laie thine hande vpon thy mouth Againe Blessed is the man that feareth alwaie but he that hardeneth his harte shal fal into euil What shal I saie None but the wicked fauor iniquitie The despisers of GOD looke where they take anie pleasure and find sweetnes there they hold them-selues and feede their greedie humors it falleth out as Salomon saith that he who is throughlie an hungred thinkes the meate which he eateth to be sweete although it be as bitter as wormewood Those vnsauerie morsels of vnseemelie sentences passing out of the mouth of a ruffenlie plaier doth more content the hungrie humors of the rude multitude and carieth better rellish in their mouthes than the bread of the worde which is the foode of the soule They are alwaies eating neuer satisfied euer seeing and neuer contented continualie hearing neuer wearied they are greedie of wickednes and wil let no time nor spare for anie weather so great is their deuotion to make their pilgrimage to offer their penie to the Diuel It is the nature of the wicked to finde alwaie such sweetenes in their misdoings as they wil neuer giue ouer til they be ouerthrowen by Gods righteous iudgement or reclamed by the secret working of his holie spirit Looke vpon an whore-master if he be once chased with his owne lust the Diuel blindes him and makes him take such pleasure in his wickednes that al his delight is therein If a mā be giuen to drōkennes or to other wickednes he wil hardlie be reclamed or giue it ouer so great sweetenes doth he tast in those vnseemelie pleasures if so I maie saie Thus you maie see the despisers of God do finde sweetenes in al their misdoings O my deere brethren let not your affections carie you to wickednes it behooueth you to be verie warie and circumspect how you thrust your selues into publique assemblies of prophane plaies since there be so manie inticements vnto loosenes so manie meanes to traine you to vnthriftines there as wonder it is if you haunt them but your soules wilbe grieuouslie hurt Pleasure their capitaine is so politique an enimie that he knowes how to traine you into danger But when ye are once within his lap hard wil it be for you to escape because he can vse you so freendlie and so fitlie applie himselfe to your appetites that yee wil rather wish to be in bondage with him than at libertie without him So that yee are warelie to shun his ambushes and so to retire that Satan be not able to endamage you anie kind of waie And that you maie do it the better it is meete that yee be made priuie to his subtile pollicies It was trulie said of Chrysostome that none is hurt but of himselfe no man hath so dangerous a foe as that he caries about him The snake in our bosome which wee nurish with such care wil soonest annoie vs. Let vs throwe awaie our fleshlie minds and bridle our affections For if they maie haue the hed they wil neuer leaue running til they haue ouerthrowen vs and brought vs to a wretched state In the beginning cuerie disease is to be stopped and cured but if a sore run ouer-long it wil growe past the cure of the Physition The Magistrate is therefore to prouide in time a remedie to redresse the mischiefes that are like to ensue by this common plague They which gouerne the state are to trie and decerne each cause that they appeare not to deale vnaduisedlie They are to be diligent to finde out the truth of things and when a matter is knowen of them to be euil it is their part to reforme it otherwise by negligence they shal run into the displeasure of God The Magistrates hart must be as the hart of a Lion He is not to shrinke in the Lordes cause or to stand in feare to reforme abuses of the Common-weale because of some particular men of auctoritie He must haue both stoutnes and constancie to represse
vs For your vncle annes are yee with destruction abolished And againe The altars of this mirth shalbe rooted out But now it maie be answered that in al the townes of the Romans plaies be not vsed True it is and I ad moreouer that neither be Theaters where in times past they were For they are not vsed neither at Magontia norat Massilia because those townes be ouerthrowen and destroied They are not vsed at Agrippina for the enimie hath subdued the same not in Treuers that famous towne because being foure-times subdued it is now brought to ground to conclude they are not vsed in most townes both of France and Spaine and therefore wo to vs men and to our vncleannes wo to vs and to our wickednes What hope is there for Christian people before God inasmuch as those euils haue neuer ben in Roman cities since they came into the hands of Barbarians Wherby it appeareth that wickednes and impuritie is proper peculiar vnto the Romans and their verie nature as it were For there wickednes doth chieflie raigne where the Romans be But haplie this maie seeme a grieuous and vniust complaint grieuous indeede if it be false But how thou wilt saie how can it be otherwise sithence what we haue said are done in a few cities of the Romans And most of them are not polluted with this spot of filthines where although the place and dwelling of ancient error do abide yet are not those things now done which were in times passed It wil be good therefore to consider both these things that is both why the places houses of plaies are yet vp and yet no plaies vsed The places and houses of filthines are therefore yet standing because in them all impure things were wont to be showen and now the vaine pastime is not vsed for that the miserie of the time and mens pouertie will not permit So that it was of their impietie why in time past plaies were frequented necessitie is the cause that they are not now For the miserable case of the exchequer the emptines of the Romane treasurie wil suffer no monie to be wasted commonlie vpō trifling things And although much is lost and cast as it were vpon the dunghil yet nothing so much can be consumed because they haue not wherewithal to do so For such is our insatiable desire of filthie plesure that we could wish to haue more onlie to laie it vpon this dirte of abhomination And the thing showes what we would prodigalie consume if we were rich when we wast so much being in so poore a state For this is the spot and miserie of the present time that although through pouertie we cannot yet through our impietie we would consume much There is no cause then why we should deceaue our selues in saieng that in al cities those things are not which were before done For therefore they are not in this time vsed because the townes where they were vsed are not to be seene and where they haue a long time bene vsed there is not to bring it to passe as God himselfe speaketh vnto sinners by the prophet And it ascended vpon his harte and the Lord could beare it no longer for the wickednes of your studies and for the abhominations which you haue committed and your land is brought into desolation into barrennes and accursed This is the cause then whie the maior part of the Romane empire is brought into desolation into barrennes and accursed And would to God they were onlie done in times past and not now in these daies happelie then as it is written God would be merciful to our sinnes But we take not the waie to haue Gods fauor For vncessantlie we ad sinne to sin heape wickednes vpon wickednes that as the better part of vs are destroied so we maie al come to nought For I demand who seeth another slaine before his face and is not afraide who beholdeth his neighbors house on fire and wil not by al meanes prouide for the salfetie of his owne wee do not onlie see our neighbors to burne but also are set on fire our selues from the chiefest part of our bodies And ô abomination what a mischiefe is this we burne we burne yet dread we not the fire wherwith we burne For as I said the cause why those things which before time were vsed are not now done is to be ascribed to the miserie we are in not to anie discipline or good order which we haue Finalie I doe easilie prooue the same For make the time as it was and forthwith al things shalbe as they were in those daies Yea moreouer as touching the desire of men though those things are not euerie where yet in respect of their minds euerie where they be For the Romans would haue them vsed euerie where For when necessitie onlie makes an euil thing to be left vndone the verie desire of a filthie thing is condemned in such sort as if it were done For as I saie according to the wordes of our Sauior VVhosoeuer looketh on a woman to lust after her hath committed adulterie with her alreadie in his harte whereby we maie gather that albe we leaue things filthie damnable vndone and that onelie through necessitie yet because our wil is good to haue them wee are guiltie of condemnation And what speake I of wil when almost euerie where those things are committed For what stranger soeuer commeth either to Rauenna or to Rome shal finde a part of the Romans at showes and a part of the Rauenians at Theaters And although anie be either absent or distant by place yet is he not excused thereby For as manie as are ioined togither in likenes of affection are guiltie alike of the same wickednes which either do commit Yet for al this wee flatter our selues of our good behauior wee flatter our selues of the rarenes of impuritie But I say yet more that not onelie those foule spots of infamous plaies are yet to be seene as afore time but also be more abominablie set forth than euer they were For in those daies euerie part of the Romane empire was in health and sound the riches of other townes made the common barnes to be large big citizens did abound in wealth and pleasure so that it was verie hard in such aboundance of al things for religion to continue pure and manners vncorrupt Then euerie where Autors of filthie pleasure were cherished for in al places men were fat No man waide the charge of the Common-weale no man feared to come behind hand for expenses was not perceaued The Common-weale after a sort did seeke where and how to wast wealth hauing almost no place to keepe it And therefore heapes of wealth euen wel nigh aboue measure were consumed vpon vaine things But now what maie be said old aboundance is gone gone is the wealth which once we had Poore wee are yet cease wee not to be vaine And whereas pouertie doth reclaime
gifts which vse the benefits of God so wickedly We make the occasion of good workes to be onlie the matter of wickednes Wherebie commeth to passe that peace it selfe is against vs. For so we deale that better it were for vs to be without that thing whereby we proue the worse Who would thinke it we change the course of things by our wickednes and what God of his mercie made good we make the same il for vs through our vile behauior c. It remaineth that we now proue that neither the giftes nor alluremēts of God do better vs one iote And what are they what but euen our peace quietnes tranquillitie which we enioie according to our wish and desire Wherfore because the matter doth so require let vs vtter some special thing Then as often as we are in feare in affliction in perils when either citties with enimies are besieged or countries by inuasion or anie other aduersitie are wasted then we beate the members of a Common-weale and by praier cal for the assistance of God If by the aide of God either townes by saued or spoile and pilling hath an end or the host of enimies foiled al feare through the blessing of God is taken awaie what do wee straight after al these ehings I beleeue we endeuor to requite the benefits that we haue receiued frō our Lord God with seruing honoring and reuerencing his holie Name For this followeth experience doth prooue that they who are thankefull get moe benefits and they are blessed with most ample and fresh rewardes that requite good turnes So happelie we do requiting our GOD at leastwise after the māner of men we render good for his benefites that is we forthwith make recourse vnto the house of the Lord throwe our selues vpon the ground praie vnto him with ioie and teares together set forth the temple with our gifts and bestow rewards And because thorough his gift we are made merrie we showe the signes of our ioie in his temples or least wise which he likes as wel we renounce the former wickednes of our life slaie the sacrifices of good workes and for newe consolations we offer the sacrifice of a new conuersation finalie we proclaime an holie warre against al vncleannes shun the madnes of stages abhor the filthines of plaies promise a new life to the Lord and finalie for the attainement of his perpetual protection we offer vp our selues wholie vnto God Now forasmuch as these things which we haue mētioned should be done for Gods benefites newlie extended vpon vs let vs consider what is done Wee run forthwith vnto plaies we flie vnto madnes the people disperse themselues in Theaters the whole multitude reuel it out at stages He bestoweth good thinges vpon vs that wee should be good we contrariewise when we haue receaued good encrease our wickednes He by his benefites calleth vs vnto godlines we therby fal to sin He by his gifts allureth to repentāce we rush vnto vncleannes He calleth vnto puritie of life we folowe filthines Thus we wel requite him for his liberalitie we do wel either acknowledge or honor him for his giftes who as greatlie do recompense him with iniuries as he hath mercifullie blest vs with benefits FINIS A third blast of retrait from plaies and Theaters showing the abhomination of them in the time present KNowledge makes her seate abode in the mindes of those men who are neither addicted to their owne opinion nor yet carried awaie with euerie likelihood of troth For as he that is vnwilling to heare is farthest from knowledge so he that is carried awaie with euerie likelihood before he haue waded far deeplie in the cause shal prooue but slender of iudgement But he who wil neuer be satisfied with reason maie rightlie be counted obstinate and peruerse and without reason to be persuaded commeth either of simplicitie or compulsion I write this to none other end but to showe that as I ought not being wedded too much to mine owne opinion to be caried to the defence of a wrong cause so it beseemeth me not to be ouerlightlie misled vnto error through the censure of those whose bare affirming or denial serue onelie to maintaine but not to prooue for that men are not to be satisfied with wordes but with reason Which if I maie be I wil not be counted a peruerse wrangler but francklie wil condescend into the opinion of the wise otherwise am to be pardoned though I stand ernest and stiffe against that which is contrarie to virtue disagreing from good religion furthest from ciuilitie and maie neither by argument of reason nor power of learning be defended Such doubtles is mine opinion of common plaies vsual iesting and riming extempore that in a Christian-weale they are not sufferable My reason is because they are publike enimies to virtue religion allurements vnto sinne corrupters of good manners the cause of securitie and carelesnes meere brothel houses of Bauderie and bring both the Gospel into slander the Sabboth into contempt mens soules into danger and finalie the whole Common-weale into disorder Great and hainous speeches no doubt yet not so hainous as the exercise of them is odious biting wordes yet not so bitter as the cause requireth It were il painting the Diuel like an Angel he must be portraied forth as he is that he maie the better be knowen Sinne hath alwaies a faire cloake to couer his filthie bodie And therefore he is to be turned out of his case into his naked skin that his nastie filthie bodie and stinking corruption being perceaued he might come into the hatred and horror of men For as we are naturalie of our selues euil and corrupt so are we naturalie giuen to loue our selues and to be blinded with our owne affections insomuch that what we knowe to be euil we are not ashamed either openlie to defend or slilie to cloake The excuse of wickednes is but the increase of punishment an il cause defended by auctoritie maintained by learning bringes Magistrates into slander and learning into contempt This I speake for that I knowe those afore-said do want neither countenance to vphold nor yet skil to defend them But yet vnder correction an euil cause maintained is nearetheles euil as pitch defiles the toucher thereof be he neuer so cleane so the virtuous bring their life into question either by sufferāce or maintenance of euil For who wil not iudge but what a mans allowes in another he commendes in himselfe I therefore with reuerence not as a teacher but as a wel-willer both to the noble and learned would wishe them with Adrian the Emperor to suffer no pastime that maie bring them to vanitie nor to frequent that recreation which tendes either to the hurt of a Common-weale or to the ouerthrowe of religion It is true that one opinion maie be contrarie to another and that for the disliking of one or two the qualitie of plaieng were not to be laide
yong boies inclining of themselues vnto wickednes trained vp in filthie speeches vnnatural and vnseemelie gestures to be brought vp by these Schoole-masters in bawderie and in idlenes I cannot chuse but with teares and griefe of hart lament O with what delight can the father behold his sonne bereft of shamefastnes trained vp to impudencie How proane are they of themselues and apt to receiue instruction of their lewde teachers which are the Schoolemasters of sinne in the schoole of abuse what do they teach them I praie you but to foster mischiefe in their youth that it maie alwaies abide in them and in their age bring them sooner vnto hel And as for those stagers themselues are they not commonlie such kind of men in their conuersation as they are in profession Are they not as variable in hart as they are in their partes are they not as good practisers of Bawderie as inactors Liue they not in such sort themselues as they giue precepts vnto others doth not their talke on the stage declare the nature of their disposition doth not euerie one take that part which is proper to his kind doth not the Plough-mans tong walke of his plough the Sea-faring man of his mast cable and saile the Soldier of his harnes speare and shield bawdie mates of bawdie matters Aske them if in their laieng out of their partes they choose not those partes which is most agreeing to their inclination and that they can best discharge And looke what euerie of them doth most delight in that he can best handle to the contentment of others If it be a roisting bawdie and lasciuious part wherein are vnseemelie speeches that they make choise of them as best answering proper to their manner of plaie maie we not saie by how much he exceedes in his gesture he delightes himselfe in his part by so much it is pleasing to his disposition and nature If it be his nature to be a bawdie plaier and he delight in such filthie cursed actions shal we not thinke him in his life to be more disordered and to abhor virtue But they perhaps wil saie that such abuses as are handled on the stage others by their examples are warned to beware of such euils to amendment In deed if their auctoritie were greater than the wordes of the Scripture or their zeale of more force than of the preacher I might easilie be persuaded to thinke that men by them might be called vnto good life But when I see the word of truth proceeding from the hart and vttered by the mouth of the reuerend preachers to be receaued of the most part into the eare and but of a fewe rooted in the hart I cannot by anie means beleeue that the wordes proceeding from a prophane plaier and vttered in scorning sort interlaced with filthie lewde vngodlie speeches haue greater force to mooue men vnto virtue than the wordes of truth vttered by the godlie Preacher whose zeale is such as that of Moses who was contented to be raced out of the booke of life and of Paule who wished to be separated from Christ for the welfare of his brethren If the good life of a man be a better instruction to repentāce than the tong or words why do not plaiers I beseech you leaue examples of goodnes to their posteritie But which of them is so zealous or so tendereth his owne saluatiō that he doth amend himselfe in those pointes which as they saie others should take heede of Are they not notoriouslie knowen to be those men in their life abroade as they are on the stage roisters brallers il-dealers bosters louers loiterers ruffins So that they are alwaies exercised in plaieng their parts and practising wickednes making that an art to the end they might the better gesture it in their partes For who can better plaie the ruffin thā a verie ruffin who better the louer than they who make it a common exercise To conclude the principal end of all their interludes is to feede the world with sights fond pastimes to iuggle in good earnest the monie out of other mens purses into their owne hands What shal I saie They are infamous men and in Rome were thought worthie to be expelled albe there was libertie enough to take pleasure In the primatiue Church they were kept out from the Communion of Christians and neuer remitted til they had perfourmed publike penance And thervpon S. Cyprian in a certaine Epistle counseleth a Bishop not to receiue a plaier into the pension of the Church by which they were norished til there was an expresse act of penance with protestation to renounce an art so infamous And thus much for those plaiers Some haue obiected that by these publique plaies manie forbeare to do euil for feare to be publiquelie reprehended And for that cause they wil saie it was tolerated in Rome wherein Emperors were touched though they were present But to such it maie be answered first that in disguised plaiers giuen ouer to al sortes of dissolutenes is not found so much as a wil to do good seing they care for nothing lesse than for virtue Secondlie that is not a good meanes to correct sinne For that if it be secret it ought not to be reuealed openlie but by such meanes to be reformed as Christ himselfe alloweth in his Gospel If saith he thy brother trespasse against thee speaking of those secret particular sinnes which are not open and made knowen to others go and tel him his fault betweene thee and him alone if he heare thee thou hast wonne thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses euerie worde maie be confirmed And if he wil not vouchsafe to heare them tel it vnto the Church which is to those ancient expert men of the Iewes which were appointed to reforme manners and execute discipline For those assemblies of ancient Fathers did represent the Church because they had the charge thereof appointed vnto them and if he refuse to he are the Church also let him be vnto thee as an Heathen man and a Publicane You see then that euerie fault being priuatelie knowen is to be kept secret and not to be openlie vttered to the defamation of the offender And that on the otherside if it be a matter openlie knowen it is to be put to the reprehension of the Magistrate and not of the plaier whose reprehension is as vnreuerend and odious as the reprehension of a Magistrate is decent and commendable The antiquitie of plaieng is likewise often vsed for an argument to proue it allowable But the custome of euil is not to be maintained because of antiquitie Gods truth is not to be oppressed vnder that color what examples of antiquitie soeuer do serue to maintaine wickednes I am not bounde to allowe of them
euil And then doubtles the Lord wil blesse them in their enterprises Let not therefore the intercession of the mightie mooue the Magistrate to staic his sworde from doing iustice on the wicked The parcialitie which is vsed in these daies for fauor makes these yonkers to become bolder by reason of those liberties which are granted them They vphold themselues by the countenance of their maisters as if their auctoritie were a warrant sufficient for them to do euil and to beare them out against good orders Let not the abuse of the Sabboth proceede further and further and in the meane while the iudge be a looker on daring not for feare to reforme their disorder til al be out of order Alas that priuate affection should so raigne in the Nobilitie that to pleasure as they thinke their seruants and to vphold them in their vanitie they should restraine the Magistrates from executing their office what credite can returne to the Noble to couÌ„tenance his men to exercise that qualitie which is not sufferable in anie CoÌ„mon-weale wheras it was an ancient custome that no man of Honor should reteine anie man but such as was excellent in some one good qualitie or other whereby if occasion so serued he might get his owneliuing Then was euerie noble maÌ„s house a Common-weale in it selfe but since the reteining of these Caterpillers the credite of Noble men hath decaied they are thought to be couetous by permitting their seruants which cannot liue of theÌ„selues and whome for neerenes they wil not maintaine to liue at the deuotion or almes of other men passing from countrie to countrie from one Gentlemans house to another offering their seruice which is a kind of beggerie Who in deede to speake more trulie are become beggers for their seruants For coÌ„monlie the goodwil men beare to their Lordes makes them drawe the stringes of their purses to extend their liberalitie to them where otherwise they would not By such infamous persons much time is lost and manie daies of honest trauel are turned into vaine exercises Wherein is learned nothing but abuse poore men liuing on their handie labor are by them trained vnto vnthriftines scholers by their gaudes are allured from their studies Thus the people are robbed youth corrupted the Sabboth prophaned and of al these euils who are counted the vpholders but the Noble who of right should establish the lawe of the Roman Traiane who commanded that no plaier iester nor iugler should be admitted in his Common-weale to pick the purses of his subiects but that they should either learne some occupation to mainteine themselues in their owne houses or otherwise be banished out of Rome But now such like men vnder the title of their maisters or as reteiners are priuiledged to roaue abroad and permitted to publish their mametree in euerie Temple of God and that throughout England vnto the horrible contempt of praier So that now the Sanctuarie is become a plaiers stage and a den of theeues and adulterers It was ordained in Rome by that aforesaid Emperor that the Romans should obserue but 22. holie daies throughout the whole yeere For he thought without al doubting that the gods were more serued on such daies as the Romans did labor than on such daies as they rested because the vices were moe then which they did commit than the sacrifices they did offer And trust me I am of that opinion that the Lord is neuer soâ—l serued as on the holie-daies For then hel breakes loase Then wee permit our youth to haue their swinge and when they are out of the sight of their maisters such gouernment haue they of themselues that what by il companie they meete withal il examples they learne at plaies I feare me I feare me their harts are more alienated in two houres from virtue than againe maie wel be amended in a whole yeare But let vs leaue to speake hereof and returne we to the further abuse of these plaies which is in breach of the first Table of the coÌ„mandements Is it not expreslie commanded of God in Deuteronomie That we should not take his Name in vaine either by swearing rashlie or falslie Are we not flatlie warned if wee doe infringe the same that he wil not hold vs giltles yet how wel this commandement is kept at plaies no man which resortes to heare them but can report How often is the sacred and reuerend Name of God blasphemed on the stages without regard of his iudgements Is not he held the gallantest rufler that can rap out the most disguised othes to tempt the Lord withal As who should saie it were allowable to sweare so it were done couertlie As if it were none offence to resemble the wicked and that to dissemble were commendable Christ hath willed vs not to sweare at al but these felowes thinke they maie iugle with God as they do with the world Therefore to verefie their false-hoodes they take the names of Iupiter Saturne Iuno such like prophane Gods as they are called and Goddesses of the Gentils and that they thinke they maie doe lawfulie But if that be not lawful which by the Scripture is not warranted I dare auar that that swearing is as odious as the other and as plainlie forbidden by the worde of God As we maie read in Exodus where among other things that God setteth downe for the Israelits to do he giueth this vnto them as a principal charge that they make no mention of the names of other Gods that they open not their lips to speake of them or to sweare by them or otherwise And herevpon Dauid saith That the sorowes of them which offer to another GOD shalbe multiplied their offerings of bloud saith he wil I not offer neither make mention of their names with my lips How then can these men excuse them-selues that they haue not offered this sacrifice of bloud when they not onelie name those prophane gods in their mouthes and take them as witnesses of their falshood shal wee not saie they haue confented to idolatrie I refer their cause to be considered of the learned my self maie not passe beyond my latchet but this much I dare affirme that these men which dallie with God with their blasphemous swearings are not out of the danger of his indignation and without repentance shalbe no partakers of Christ nor of his merites For al their othes what are they but open reproches against the Name of God When these men sweare as they sweare at aduenture doth it not declare that they regard not the Name of GOD which ought to be holden holie in our sight VVho so sweareth vainlie by the Name of the Lord defileth it The Israelitish womans sonne for blaspheming the Name of the Lord was stoned to death How is it my deere brethren that we can heare the Name of the Lord vttered from the mouth of these blasphemers without casting downe our