A white sheete, or A warning for whoremongers A sermon preached in the parish church of St. Swithins by London-stone, the 19. of Iuly, anno Domi: 1629. the day appointed by honorable authoritie, for penance to be done, by an inhabitant there, for fornication, continued more then two yeares, with his maide-seruant. By Richard Cooke B: of D: and parson there.
How then can those, whom God hath made to be spirituall Fathers but mourne as much to haue such monsters? God is my witnesse this is no pleasing sight to me,
How then can those, whom God hath made to be spiritual Father's but mourn as much to have such monsters? God is my witness this is no pleasing sighed to me,
which I hope through the mercy of God may be for the destruction of the flesh that his soule may be saued in the day of the Lord Iesus, which God grant.
which I hope through the mercy of God may be for the destruction of the Flesh that his soul may be saved in the day of the Lord Iesus, which God grant.
Crescunt cum tritico Zizania tares amongst the wheat, and what Congregation euer was yet so fortunate to haue all stand sound and strieght amongst them:
Crescunt cum tritico Zizania tares among the wheat, and what Congregation ever was yet so fortunate to have all stand found and strieght among them:
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In the Church of Corinth, for all Pauls zealous praying for them and preaching to them, there was such a sinne brake out amongst them, that was not named amongst the Heathens; That a man should haue his fathers wife.
In the Church of Corinth, for all Paul's zealous praying for them and preaching to them, there was such a sin brake out among them, that was not nam among the heathens; That a man should have his Father's wife.
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When Zimri and Coshi had committed fornication in the campe of Israel, you shall finde all the congregation of the people of Israel, weeping before the doores of the Tabernacle of the congregation:
When Zimri and Cozy had committed fornication in the camp of Israel, you shall find all the congregation of the people of Israel, weeping before the doors of the Tabernacle of the congregation:
and a traytour to his Father; hinc illa lacryma, this caused that sorrow. S. Cyprian in his sermon de lapsis a little from the beginning testifieth of himselfe;
and a traitor to his Father; hinc illa lacryma, this caused that sorrow. S. Cyprian in his sermon the Lapsis a little from the beginning Testifieth of himself;
It is a master-peece of religious wisedome in sorrowing for the sinnes of others, to put a difference betwixt their sinnes and their soules hauing compassion NONLATINALPHABET diligendo homines, odio habendo peccata:
It is a masterpiece of religious Wisdom in sorrowing for the Sins of Others, to put a difference betwixt their Sins and their Souls having compassion diligendo homines, odio habendo Peccata:
for the execution of iustice by those Honorable, Reuerend, and Worshipfull persons in the High Commission-Court, that haue so iustly and worthily inflicted this punishment vpon him.
for the execution of Justice by those Honourable, Reverend, and Worshipful Persons in the High Commission-Court, that have so justly and worthily inflicted this punishment upon him.
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Saul can no sooner sweare to the witch of Endor for her safetie, at the raising of onely seeming Samuell, but she presently, falls to her sorcery, which till then she durst not for her life haue attempted.
Saul can no sooner swear to the witch of Endor for her safety, At the raising of only seeming Samuel, but she presently, falls to her sorcery, which till then she durst not for her life have attempted.
Which made Cato wisely to say that it were better i pro collato beneficio nullam reportare gratiam quàm pro maleficio non dare paenam, to receiue no thankes for doing well,
Which made Cato wisely to say that it were better i Pro collato Benefit Nullam reportare gratiam quàm Pro maleficio non Dare paenam, to receive no thanks for doing well,
and afterward calling it in againe, being asked the reason of it replied nothing nor made no other answer to it then with these wordes of the Psalmist. Beati qui faciunt judicium et justitiam in omni tempore, Blessed is he that doth iudgement and iustice at all times.
and afterwards calling it in again, being asked the reason of it replied nothing nor made no other answer to it then with these words of the Psalmist. Beati qui faciunt judicium et justitiam in omni tempore, Blessed is he that does judgement and Justice At all times.
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And I haue read of that Isabell of Spaine that was wont to say, of fower things which she loued to looke at, one was this, to see a theefe vpon the ladder at the Gallowes, reioycing to see the execution of iustice.
And I have read of that Isabel of Spain that was wont to say, of fower things which she loved to look At, one was this, to see a thief upon the ladder At the Gallows, rejoicing to see the execution of Justice.
or meant of that ioy when men are tickled to see or heare of some mischiefe to befall their enemies, such a kind of reioycing is vnchristian and vancharitable;
or meant of that joy when men Are tickled to see or hear of Some mischief to befall their enemies, such a kind of rejoicing is unchristian and vancharitable;
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yet when Metellus heard of the death of Scipio, he ranne about the streetes & lamentablie cried out, p concurrite, concurrite ciues, maenia vrbis nostra subuersa sunt, helpe neighbours, helpe, the walles of our citie are ouerthrowne:
yet when Metellus herd of the death of Scipio, he ran about the streets & lamentably cried out, p Concurrite, Concurrite ciues, Maenia Urbis nostra subuersa sunt, help neighbours, help, the walls of our City Are overthrown:
and thus and no otherwise I professe my selfe, and I hope I may promise as much for you all, doe no otherwise reioyce in this mans shame and punishment this day.
and thus and no otherwise I profess my self, and I hope I may promise as much for you all, do not otherwise rejoice in this men shame and punishment this day.
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but eternall tortures both of soule and body, in those easeles and endles flames of fire and brimstone? that verie doome which here is denounced against the sinne of vncleanesse and filthinesse, for Whoremongers &c.
but Eternal tortures both of soul and body, in those easeles and endless flames of fire and brimstone? that very doom which Here is denounced against the sin of uncleanness and filthiness, for Whoremongers etc.
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The whole verse as it lyeth in the lumpe, if you please to consider it, as it is compact together, consisteth of these two principall parts and members:
The Whole verse as it lies in the lump, if you please to Consider it, as it is compact together, Consisteth of these two principal parts and members:
A Commendatiō and secondly a Commination; The gracing of marriage; And then the disgracing of the polluters of mariage, the first honorable, the last damnable.
A Commendation and secondly a Commination; The gracing of marriage; And then the disgracing of the polluters of marriage, the First honourable, the last damnable.
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when God seing that it was not good for him to be alone, out of man made he an helpe meete for man, that for euer after for the avoiding of fornication, every man might haue NONLATINALPHABET his owne wife,
when God sing that it was not good for him to be alone, out of man made he an help meet for man, that for ever After for the avoiding of fornication, every man might have his own wife,
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and like fed horses fall a neighing after their neighbours wiues, as God complaines of such in Ieremies time, or that should discouer their fathers nakednes,
and like fed Horses fallen a neighing After their neighbours wives, as God complains of such in Jeremiahs time, or that should discover their Father's nakedness,
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or humble her that was set apart for pollution, or committed abomination with his neighbours wife, they might know they should doe it at their owne perill,
or humble her that was Set apart for pollution, or committed abomination with his neighbours wife, they might know they should do it At their own peril,
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Which words being for the summe and substance of them a definitiue and peremptorie sentence against vncleane and filthy persons, may it please you to take into your observation three severall circumstances, whereby it is exemplified & enlarged,
Which words being for the sum and substance of them a definitive and peremptory sentence against unclean and filthy Persons, may it please you to take into your observation three several Circumstances, whereby it is exemplified & enlarged,
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Whoremongers and adulterers, The Iudge before whom they shall be arraigned is God, Whoremongers and adulterers God will iudge, the censure and punishment to be inflicted is Iudgement, a word of large extent aggravating the sorenesse & severtiie of their punishment,
Whoremongers and Adulterers, The Judge before whom they shall be arraigned is God, Whoremongers and Adulterers God will judge, the censure and punishment to be inflicted is Judgement, a word of large extent aggravating the soreness & severtiie of their punishment,
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for Whoremongers & Adulterers NONLATINALPHABET or NONLATINALPHABET as Gualter truely hath obserued. Let vs first looke vpon the prisoners at the barre:
for Whoremongers & Adulterers or as Gualter truly hath observed. Let us First look upon the Prisoners At the bar:
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Both apparantly peccants and delinquents against that peremptory commandement of God, Thou shalt not commit adultery, but not offenders alike, faultie enough both, and bad is the best:
Both apparently peccants and delinquents against that peremptory Commandment of God, Thou shalt not commit adultery, but not offenders alike, faulty enough both, and bad is the best:
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Whoredome to be filthinesse and vncleanesse committed by those that are at libertie and loose, Soluti cum Soluta and therefore called single fornication, the sinne of such as be both free, not yet knit together,
Whoredom to be filthiness and uncleanness committed by those that Are At liberty and lose, Solutions cum Soluta and Therefore called single fornication, the sin of such as be both free, not yet knit together,
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as y Aquinas defineth it to be the vnlawfull companying together of them, that are coupled together, such as was the sinne of Ruben, David with Bathsheba, and of Absalon with his Fathers concubines, both which the Apostle tells vs God will iudge.
as y Aquinas defineth it to be the unlawful companying together of them, that Are coupled together, such as was the sin of Reuben, David with Bathsheba, and of Absalom with his Father's concubines, both which the Apostle tells us God will judge.
Secondly we haue them discovered by their nūber whoremōgers & adulterers, meaning not some one but all such speaking indefinitely & generally in the plurall number, aiming at every man & mothers sonne.
Secondly we have them discovered by their number whoremongers & Adulterers, meaning not Some one but all such speaking indefinitely & generally in the plural number, aiming At every man & mother's son.
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God in cases of iustice, being a God of pure eyes, that can behold no iniquitie a God that taketh no pleasure in wickednes neither shall any evill dwell with him.
God in cases of Justice, being a God of pure eyes, that can behold no iniquity a God that Takes no pleasure in wickedness neither shall any evil dwell with him.
This God I say, thus strict and punctuall in his precept vnto others, that iustice might be caried in a right line and levell, will not lay heauie burdens on other mens shoulders,
This God I say, thus strict and punctual in his precept unto Others, that Justice might be carried in a right line and level, will not lay heavy burdens on other men's shoulders,
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and not mooue them himselfe with one of his fingers, but will be as impartiall against all sortes of sinners, whose repentāce and humiliation after sinne committed comes not forth speedily to meete this God as Abigail did David, or the inhabitants of Tyrus and Sidon to pacifie Herod displeased with them.
and not move them himself with one of his fingers, but will be as impartial against all sorts of Sinners, whose Repentance and humiliation After sin committed comes not forth speedily to meet this God as Abigail did David, or the inhabitants of Tyre and Sidon to pacify Herod displeased with them.
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that is enough for Dominus Deus noster Papa of Rome (as his base claw-backes and Sicophants blasphemously stile him) God scorns to liue by so base and beastly rents & commings in:
that is enough for Dominus Deus Noster Pope of Room (as his base claw-backs and sycophants blasphemously style him) God scorns to live by so base and beastly rends & comings in:
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The Lord will cut off head & taile, branches and rush in one day, and if happily it should finde any favor with men, (which God fobid) yet let it hope for none with God:
The Lord will Cut off head & tail, branches and rush in one day, and if happily it should find any favour with men, (which God fobid) yet let it hope for none with God:
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for Whoremongers and Adulterers, NONLATINALPHABET, God then shall be their Iudge: truely termed and stiled by Abraham, to be the Iudge of all the world:
for Whoremongers and Adulterers,, God then shall be their Judge: truly termed and styled by Abraham, to be the Judge of all the world:
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shall not the Iudge of all the world doe right? and surely so he is, the only Lord chiefe Iustice of all the world riding no lesser or shorter circuit then the compasse of all the world.
shall not the Judge of all the world do right? and surely so he is, the only Lord chief justice of all the world riding no lesser or shorter circuit then the compass of all the world.
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In taking vengeāce and inflicting punishment vpon offendors, what or who is it, that is not at his command, readily and chearefully to be at his becke to doe his pleasure?
In taking vengeance and inflicting punishment upon offenders, what or who is it, that is not At his command, readily and cheerfully to be At his beck to do his pleasure?
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When God goes about the devastation and conflagration of Sodome and Gomorrha: by the iudgement of hell out of heauen, by raining downe fire and brimstone from the Lord out of Heaven.
When God Goes about the devastation and conflagration of Sodom and Gomorrha: by the judgement of hell out of heaven, by raining down fire and brimstone from the Lord out of Heaven.
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When God intendes to coope vp that blasphemous mouth of Rabshekie, and to take downe the pride and insolencie of his Master, God will bring it to passe by an Angell and men.
When God intends to coop up that blasphemous Mouth of Rabshekie, and to take down the pride and insolency of his Master, God will bring it to pass by an Angel and men.
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Yea what creature is so meane, despiseable, or contemptible which God cannot quickly arme with strength and power enough, to avenge the quarrell of God in the confusion & destruction of the proudest offendors? Lice, frogs, catterpillers, out of the very dust and ashes of the earth can God muster vp an armie to fight against Pharaoh, when he comes to plague him and his people;
Yea what creature is so mean, despisable, or contemptible which God cannot quickly arm with strength and power enough, to avenge the quarrel of God in the confusion & destruction of the proudest offenders? Lice, frogs, caterpillars, out of the very dust and Ashes of the earth can God muster up an army to fight against Pharaoh, when he comes to plague him and his people;
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By all which, or by any of which whatsoever is effected, these are but the instruments, God is primus motor, the especiall agent and mover, God by these and in these bringing to passe his intended purposes and good pleasure, in the punishments of such as shall dare to provoke him by sinning against him.
By all which, or by any of which whatsoever is effected, these Are but the Instruments, God is primus motor, the especial agent and mover, God by these and in these bringing to pass his intended Purposes and good pleasure, in the punishments of such as shall Dare to provoke him by sinning against him.
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It is true that vsually & most an end God hath put the power of punishing into the hands of subordinate authoritie, of whom he hath said Dij estis, yea are Gods, by God appointed, to take vengeance of them that doe evill, yet whatsoever these doe in courts and causes of Iustice:
It is true that usually & most nias end God hath put the power of punishing into the hands of subordinate Authority, of whom he hath said Dij Ye are, yea Are God's, by God appointed, to take vengeance of them that do evil, yet whatsoever these do in Courts and Causes of justice:
yet it was not so stricktly looked after as was fitting, as may appeare by that indulgencie which the incestuous person found in the Church and Congregation of Corinth.
yet it was not so strictly looked After as was fitting, as may appear by that indulgency which the incestuous person found in the Church and Congregation of Corinth.
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But the chiefe and principall cause as I coniecture, was in terrorem peccatorum for the greater terrifying of such offenders, that al such filthy wretches and beastly livers might be assured that they could neither sinne so secretly,
But the chief and principal cause as I conjecture, was in terrorem peccatorum for the greater terrifying of such offenders, that all such filthy wretches and beastly livers might be assured that they could neither sin so secretly,
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Hope that their sinne shall not bee seene, and secondly weakenesse in authoritie, if found out and taken with it, It often hapneth that as other sinners,
Hope that their sin shall not be seen, and secondly weakness in Authority, if found out and taken with it, It often Happeneth that as other Sinners,
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so Whoremongers and adulterers, are so close and cunning in their vncleanesse, that the most vigilant and observaut eye of authoritie can take no notice or knowledge of it, it is a peece of the mistery of their iniquitie,
so Whoremongers and Adulterers, Are so close and cunning in their uncleanness, that the most vigilant and observaut eye of Authority can take no notice or knowledge of it, it is a piece of the mystery of their iniquity,
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and the simple young man when he goeth to a bandie house and to meete with his har lot takes his time in the twilight, in the morning in the blacke and darke night.
and the simple young man when he Goes to a bandy house and to meet with his Harry lot Takes his time in the twilight, in the morning in the black and dark night.
for there is no darkenesse nor shadow of death where the workers of iniquity can be hid as Elihu speakes in Iob can any man hide himselfe in secret, that I shall not see him? doe not I fill heaven and earth.
for there is no darkness nor shadow of death where the workers of iniquity can be hid as Elihu speaks in Job can any man hide himself in secret, that I shall not see him? do not I fill heaven and earth.
The darkenesse is no darkenesse with him but the night is as cleare as the day, the darkenesse and the light to him are both alike, And NONLATINALPHABET all things are naked and open vnto the eyes of him with whom wee haue to doe.
The darkness is no darkness with him but the night is as clear as the day, the darkness and the Light to him Are both alike, And all things Are naked and open unto the eyes of him with whom we have to do.
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But Erasmas called it long since Lusum magnatū, the sport of great men, and therefore through their greatnesse know how to deale well enough with Authoritie, presuming that either by fraud,
But Erasmus called it long since Lusum magnatū, the sport of great men, and Therefore through their greatness know how to deal well enough with authority, presuming that either by fraud,
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Tis true it may so now and then fall out, that greatnesse of offendors may manumit malefactors and free them from the force of the stroke of a mortall Magistrate,
This true it may so now and then fallen out, that greatness of offenders may manumit malefactors and free them from the force of the stroke of a Mortal Magistrate,
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he neither wants eyes to see, nor handes to smite, nor courage to punish the proudest whoremōger, or the greatest adulterer; when he shal come to sit in iudgement.
he neither Wants eyes to see, nor hands to smite, nor courage to Punish the proudest whoremonger, or the greatest adulterer; when he shall come to fit in judgement.
who will set the briars and thornes against him in battell? doe we provoke the Lord to iealousie, are we stronger then he? what is a pot of earth to a scepter of iron;
who will Set the briers and thorns against him in battle? do we provoke the Lord to jealousy, Are we Stronger then he? what is a pot of earth to a sceptre of iron;
There is a two fold kind of iudging given to God, iudicium liberationis and iudicium condemnationis, a iudgement of absolution and another of condemnation, the first is gratiae, the other irae: that comfortable, this other terrible:
There is a two fold kind of judging given to God, iudicium liberationis and iudicium condemnationis, a judgement of absolution and Another of condemnation, the First is Gratiae, the other irae: that comfortable, this other terrible:
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and heare no more of them, but some sweete wordes of grace and mercie, like that of Nathan to David, Dominus transtulit peccatum tuum: The Lord hath put away thy sinne, thou shalt not die,
and hear no more of them, but Some sweet words of grace and mercy, like that of Nathan to David, Dominus transtulit peccatum tuum: The Lord hath put away thy sin, thou shalt not die,
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The other kind of iudging is a iudgement condemnatorie, binding ouer all remorsles and impenitent sinners, to all those temporall and eternall plagues and punishments, which God the righteous Iudge hath not onely nominated and threatned,
The other kind of judging is a judgement condemnatory, binding over all remorseless and impenitent Sinners, to all those temporal and Eternal plagues and punishments, which God the righteous Judge hath not only nominated and threatened,
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But if God be purposed to iudge such beastly livers, where, when, or how, will some man aske, will God effect it? I answer for the time, that is in his owne appointing, and at his owne pleasure:
But if God be purposed to judge such beastly livers, where, when, or how, will Some man ask, will God Effect it? I answer for the time, that is in his own appointing, and At his own pleasure:
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Thus perished Zimri and Cosbi by the hands of Phinees, Plutarke reports that Alaebiades was burned in his bed with his Curtizan Yimandra, and Paulus Diaconus that Rodoaldus King of Lombardic was slaine with a certaine Matrone,
Thus perished Zimri and Cozbi by the hands of Phinehas, Plutarch reports that Alaebiades was burned in his Bed with his Courtesan Yimandra, and Paulus Deacon that Rodoaldus King of Lombardic was slain with a certain Matron,
God never wanteth weapons to wound his enemies, or rods in pisse to whip vngratious and rebellious children, Fire and brimstone for Sodome and those Citties:
God never Wants weapons to wound his enemies, or rods in piss to whip ungracious and rebellious children, Fire and brimstone for Sodom and those Cities:
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when God sees the old world so foule with sinne, he knowes how to wash it, with a floud of waters, he hath a tenne stringed whipp for Pharaoh: The earth to swallow vp Corah and his Company: Leprosie for Miriam and Gehazi;
when God sees the old world so foul with sin, he knows how to wash it, with a flood of waters, he hath a tenne stringed whip for Pharaoh: The earth to swallow up Corah and his Company: Leprosy for Miriam and Gehazi;
The mercy of the Gospell in some Churches hath mitigated that severitie, into more milde and mercifull proceedings, not taking away allcensures or punishments from that sin,
The mercy of the Gospel in Some Churches hath mitigated that severity, into more mild and merciful proceedings, not taking away allcensures or punishments from that since,
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what a pitifull massacre followed vpon the deflouring of Dinah, Iacobs daughter by Sechem the sonne of Hamer? how dearely did Amnon pay for his incest with his sister? When (though full two yeares after,) yet God nor man and not yet forgottē it, he was suddenly murthered by the servants of his brother Absalon,
what a pitiful massacre followed upon the deflowering of Dinah, Iacobs daughter by Shechem the son of Hamer? how dearly did Amnon pay for his Incest with his sister? When (though full two Years After,) yet God nor man and not yet forgotten it, he was suddenly murdered by the Servants of his brother Absalom,
when not onely Zimri and Cosbi perished by the hand of Phinees, but twentie and foure thousand of the people besides, were swept away suddenly by the hand of God?
when not only Zimri and Cozbi perished by the hand of Phinehas, but twentie and foure thousand of the people beside, were swept away suddenly by the hand of God?
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Yea the very heathen haue had this sinne in such detestation, that they thought no punishment bad enough for the committers of this sinne Zaleucus King of Locris, adjudged them by Law to loose their eyes both man and woman;
Yea the very heathen have had this sin in such detestation, that they Thought no punishment bad enough for the committers of this sin Zaleucus King of Locris, adjudged them by Law to lose their eyes both man and woman;
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and so strickt was hee to see his Law observed, that when his owne sonne was taken in Adultery, and should haue lost both his eyes, the people importuning his Father to forgiue him, rather then iustice should not be done, he commanded that one of his owne and another of his sonnes eyes should bee put out,
and so strict was he to see his Law observed, that when his own son was taken in Adultery, and should have lost both his eyes, the people importuning his Father to forgive him, rather then Justice should not be done, he commanded that one of his own and Another of his Sons eyes should be put out,
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and so they were as Peter Martyr upon the 2. of Sam: Nebucadnezzar, hearing that one Acub and Zedekiah, Iewes, had committed fowlenesse with two married women, broyled them both to death on a gridiron.
and so they were as Peter Martyr upon the 2. of Same: Nebuchadnezzar, hearing that one Acub and Zedekiah, Iewes, had committed fowlenesse with two married women, broiled them both to death on a gridiron.
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The Cumeans placed the Adulteresse in the open market place vpon a stone, in the publique view of all the people, that shee might be derided and scorned of all,
The Cumeans placed the Adulteress in the open market place upon a stone, in the public view of all the people, that she might be derided and scorned of all,
and in their issue and posteritie of these (if any be) for by some of these ever, by many of these often, by all these now and then, God meetes with them,
and in their issue and posterity of these (if any be) for by Some of these ever, by many of these often, by all these now and then, God meets with them,
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Looke vpon his iustice in their soules, what impressions of his wrath he hath left there? by the substraction of his grace, a plaine presager, of a Precipitation, and downefall into sinne:
Look upon his Justice in their Souls, what impressions of his wrath he hath left there? by the substraction of his grace, a plain presager, of a Precipitation, and downfall into sin:
and giving them vp to vncleanesse through the Iusts of their owne heartes, as S. Paul speakes of the Gentiles, and at last in his iustice suffering them to perish in the vanitie of that sinne,
and giving them up to uncleanness through the Jousts of their own hearts, as S. Paul speaks of the Gentiles, and At last in his Justice suffering them to perish in the vanity of that sin,
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I am sure he tells vs it will be no better with whoremongers For by meanes of an whorish woman, a man is brought to a morsell of bread, whores and Iesuits (I may well couple them together) like Simeon and Leui brethren in euill,
I am sure he tells us it will be no better with whoremongers For by means of an whorish woman, a man is brought to a morsel of bred, whores and Iesuits (I may well couple them together) like Simeon and Levi brothers in evil,
Horse-leech-like ever crying giue, giue. That which Diogenes sometime said of a drunkards house with a bill on it, to signifie that it was to be let, I thought as much said the Cynck, that ere long hee would spue vp his house also;
Horse-leech-like ever crying give, give. That which Diogenes sometime said of a drunkards house with a bill on it, to signify that it was to be let, I Thought as much said the Cynck, that ere long he would spue up his house also;
yea, loaded the bodies of such? How many haue hereby had the very noses of their faces consumed & eaten off? That that face which could not blush at the sinne, might carry in it,
yea, loaded the bodies of such? How many have hereby had the very noses of their faces consumed & eaten off? That that face which could not blush At the sin, might carry in it,
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The most precious thing that a man hath in this world is a good name, A good name is rather to be chosen then great riches, better then the most precious oyntment:
The most precious thing that a man hath in this world is a good name, A good name is rather to be chosen then great riches, better then the most precious ointment:
and they shall haue no name in the streets, as Bildad speakes in Iob. And when the memory of the iust shall be blessed, the name of the wicked shall rott.
and they shall have no name in the streets, as Bildad speaks in Job And when the memory of the just shall be blessed, the name of the wicked shall rot.
as Zophar speakes in Iob. Hae••ortio calicis eorū, this is their portion to drink, accursed in their soules, plagued in their bodies, begger'd in their estate, blemished in their reputation,
as Zophar speaks in Job Hae••ortio Calicis eorū, this is their portion to drink, accursed in their Souls, plagued in their bodies, beggared in their estate, blemished in their reputation,
as it will be teribile apparere, so it will be impossible latere, wee must all appeare before the Tribunall seate of Christ? How merry might such wretches be,
as it will be teribile apparere, so it will be impossible later, we must all appear before the Tribunal seat of christ? How merry might such wretches be,
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if they might covenant with God by temporall punishments, to be dispensed with, and exempted from eternall torments? But woe worth the day that ever they were borne,
if they might Covenant with God by temporal punishments, to be dispensed with, and exempted from Eternal torments? But woe worth the day that ever they were born,
the worst is yet to come, all these are, but initia delorum, the beginning of sorrowes, these are but flea-bitings to that which is behind, As Abner told Ioab, about his wars, Knowest thou not that it will be bitter in the latter end? or as Salomon tels the Drunkard concerning his cups,
the worst is yet to come, all these Are, but Initia delorum, the beginning of sorrows, these Are but flea-bitings to that which is behind, As Abner told Ioab, about his wars, Knowest thou not that it will be bitter in the latter end? or as Solomon tells the Drunkard Concerning his cups,
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and everlasting abdication from the glorious and blessed presence of the everlasting God? What is the sorest or the sharpest censure of an earthly Iudge, to the finall and vniverfall judgement of an angrie God? what is the paying or parting with a little money, to the losse, at the last, of the soule and bodie? Shame amongst men, to the disgrace of Saints and Angels? A white sheete in a Church, to the eternall flames of Hell? This and nothing else can such expect,
and everlasting abdication from the glorious and blessed presence of the everlasting God? What is the Sorest or the Sharpest censure of an earthly Judge, to the final and universal judgement of an angry God? what is the paying or parting with a little money, to the loss, At the last, of the soul and body? Shame among men, to the disgrace of Saints and Angels? A white sheet in a Church, to the Eternal flames of Hell? This and nothing Else can such expect,
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This Doctrine meeteth first, with the cursed and corrupt opinion of our adversaries of the Church of Rome, who in their conclusions and propositions concerning this Doctrine of the Apostle, are as crosse & contrary,
This Doctrine meeteth First, with the cursed and corrupt opinion of our Adversaries of the Church of Rome, who in their conclusions and propositions Concerning this Doctrine of the Apostle, Are as cross & contrary,
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as Belial to Christ, and darkenesse to light, for it hath beene a common and currant tenet amongst them, that Simplex fornicatio non est peccatum, simple fornication is no sinne, no sinne it may be because they thinke so,
as Belial to christ, and darkness to Light, for it hath been a Common and currant tenet among them, that Simplex Fornication non est peccatum, simple fornication is no sin, no sin it may be Because they think so,
S. Paul reckoning vp the fruits of the flesh, which (I hope) our adversaries will not deny to be sinnes, nameth Adultery and Fornication, First, The workes of the flesh are manifest, which are adultery, fornication, vncleanesse, &c. Mortifie your members which are on earth, fornication first, vncleanesse, inordinate affection and the like, This is the will of God your sanctification,
S. Paul reckoning up the fruits of the Flesh, which (I hope) our Adversaries will not deny to be Sins, names Adultery and Fornication, First, The works of the Flesh Are manifest, which Are adultery, fornication, uncleanness, etc. Mortify your members which Are on earth, fornication First, uncleanness, inordinate affection and the like, This is the will of God your sanctification,
S. Augustine proues it thus to be a sinne, because it is a plaine breach of that Law, Thou shalt not commit adultery, a commandement forbidding all kind of vncleanesse,
S. Augustine Proves it thus to be a sin, Because it is a plain breach of that Law, Thou shalt not commit adultery, a Commandment forbidding all kind of uncleanness,
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whether it can be found prohibited else where in the decaloge, I cannot tell, but it is most certaine that is either forbidden here or no where in the morall Law,
whither it can be found prohibited Else where in the decalogue, I cannot tell, but it is most certain that is either forbidden Here or no where in the moral Law,
S. Augustine answers, In Deum peccas, eius imaginem per diffluentias libidinis in te violasti, thou dost sinne against God, whose image in thee thou defacest in thy selfe by thy overflowing lusts:
S. Augustine answers, In God peccas, eius imaginem per diffluentias libidinis in te violasti, thou dost sin against God, whose image in thee thou defacest in thy self by thy overflowing Lustiest:
Dominus qui scit quid tibi vtile sit, vxorem concessit, hoc praecepit, h•c iussit: The Lord who knoweth what is best for thee, hath granted thee a wife:
Dominus qui scit quid tibi utile fit, vxorem concessit, hoc praecepit, h•c Iussit: The Lord who Knoweth what is best for thee, hath granted thee a wife:
ex quo discimus Deum benedixisse coniugio, where wee reade that God blessed marriage, it is easie to gather on the contrary, that all other companying of man and woman not in marriage is accursed,
ex quo discimus God benedixisse coniugio, where we read that God blessed marriage, it is easy to gather on the contrary, that all other companying of man and woman not in marriage is accursed,
and so they doe both agere and docere: who knoweth not this that hath read any thing concerning the filthines of both Popes and Priests in the Church of Rome; Theodoricus of Niem will tell vs, that in Norway and Ireland it hath beene lawfull for the Bishops and Priests to keepe their Concubines,
and so they do both agere and docere: who Knoweth not this that hath read any thing Concerning the filthiness of both Popes and Priests in the Church of Room; Theodoricus of Niem will tell us, that in Norway and Ireland it hath been lawful for the Bishops and Priests to keep their Concubines,
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Vdulricus, B. of Auspurg, reports, that when a certaine Pope sent to draw a Pond for fishes, there were taken vp and brought him aboue six thousand Infants heads.
Vdulricus, B. of Ausburg, reports, that when a certain Pope sent to draw a Pond for Fish, there were taken up and brought him above six thousand Infants Heads.
Alvarius Pelagius complaineth that the Priests liue incontinently, and wisheth they had neuer vowed continencie, Alvarus Chartier, The ministers of the Church, leaving the use of marriage, follow wandring, dissolute,
Alvarius Pelagius Complaineth that the Priests live incontinently, and wishes they had never vowed continency, Alvarus Chartier, The Ministers of the Church, leaving the use of marriage, follow wandering, dissolute,
and Pieus Mirandula, to name no more, speakes as broadly and truely of them, The Priests once lay with the women at the doore of the Tabernacle, (alluding to the sinne of Elies sonnes) but in our time, they breake into the sacred houses,
and Pieus Mirandula, to name no more, speaks as broadly and truly of them, The Priests once lay with the women At the door of the Tabernacle, (alluding to the sin of Ely's Sons) but in our time, they break into the sacred houses,
The use for vs may be in a word, by the severitie of the punishment, to be deterred from the filthines of the offence against which it is threatned, recollect but briefly the particulars already dispatched,
The use for us may be in a word, by the severity of the punishment, to be deterred from the filthiness of the offence against which it is threatened, recollect but briefly the particulars already dispatched,
Againe will God be avenged of it, if no body else will punish it? is it that God from whom we cannot hide it? nor from whose power we can not be delivered? will it light so terrible first or last, either in our soules or bodies, goods, good name,
Again will God be avenged of it, if no body Else will Punish it? is it that God from whom we cannot hide it? nor from whose power we can not be Delivered? will it Light so terrible First or last, either in our Souls or bodies, goods, good name,
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and in danger of eternall torments in hell fire for ever, after all the plagues and judgements either by God or men to be inflicted? shall neither Whoremongers nor Adulterers inherit the Kingdome of heaven? shall no vncleane thing enter into that new Ierusalem? shall dogs,
and in danger of Eternal torments in hell fire for ever, After all the plagues and Judgments either by God or men to be inflicted? shall neither Whoremongers nor Adulterers inherit the Kingdom of heaven? shall no unclean thing enter into that new Ierusalem? shall Dogs,
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Flee fornication, Mortifie your members which are upon the earth, fornication, uncleanes, &c. fornication and uncleanes, let it not be once named amongst you, &c. know you not, that your bodies are the members of Christ? make them not the members of an harlet.
Flee fornication, Mortify your members which Are upon the earth, fornication, uncleans, etc. fornication and uncleans, let it not be once nam among you, etc. know you not, that your bodies Are the members of christ? make them not the members of an harlet.
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but are virgins, so those that haue given themselues over to fornication, in going after strange flesh as Iude speaketh, shall suffer the vengeance of eternall fire:
but Are Virgins, so those that have given themselves over to fornication, in going After strange Flesh as Iude speaks, shall suffer the vengeance of Eternal fire:
And now before we part, I must speake a word or two to you, not long, (and yet too late) our unworthy neighbour, I must say to you as Ehud sayd to Eglon, I haue a message vnto thee from God:
And now before we part, I must speak a word or two to you, not long, (and yet too late) our unworthy neighbour, I must say to you as Ehud said to Eglon, I have a message unto thee from God:
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And while I shall performe this last worke of charitie to your soule, (which God make profitable unto you as my soule desireth) let mee intreat this favour from you, which Daniel desired of Nebuchadnezzar, let my counsell be acceptable unto you, and suffer a word or two of exhortation:
And while I shall perform this last work of charity to your soul, (which God make profitable unto you as my soul Desires) let me entreat this favour from you, which daniel desired of Nebuchadnezzar, let my counsel be acceptable unto you, and suffer a word or two of exhortation:
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You haue heard out of this text, the foulenes of the sinne of fornication, and how roundly and tartly God usually proceedeth in the punishment of it; This hath beene your sinne;
You have herd out of this text, the foulness of the sin of fornication, and how roundly and tartly God usually Proceedeth in the punishment of it; This hath been your sin;
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How long you haue loved and lived in this sinne, your owne conscience can tell you best, by your owne confession since October, 1626. neere three yeares, and that which is worst, to keepe an whore under your wiues nose, too long,
How long you have loved and lived in this sin, your own conscience can tell you best, by your own Confessi since October, 1626. near three Years, and that which is worst, to keep an whore under your wives nose, too long,
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You haue heard, that Whoremongers and adulterers, God will iudge, if such a thunder-clap will not startell and awake you, I may iustly feare you haue slept your last,
You have herd, that Whoremongers and Adulterers, God will judge, if such a thunderclap will not startell and awake you, I may justly Fear you have slept your last,
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I haue heard of that publicke protestation that you made, where you first did pennance in that Honorable and Worshipfull presence at Pauls-crosse, of an ample and large restitution and satisfaction to such as you had wronged, even to threefold:
I have herd of that public protestation that you made, where you First did penance in that Honourable and Worshipful presence At Paul's-cross, of an ample and large restitution and satisfaction to such as you had wronged, even to threefold:
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I will not wonder to see light eares of corne to prike and peare vp themselues, aboue all in the furrowes or field, not to heare an emptie caske to make the greatest noise:
I will not wonder to see Light ears of corn to prike and pear up themselves, above all in the furrows or field, not to hear an empty cask to make the greatest noise:
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I should thinke my selfe an happie man, if I might presume to take you at your word, in the meane time, let mee tell you what I thinke, that the world or (wise men at the least) will never beleeue it, till they see it,
I should think my self an happy man, if I might presume to take you At your word, in the mean time, let me tell you what I think, that the world or (wise men At the least) will never believe it, till they see it,
What doe you thinke you owe to God, whom you haue so highly dishonored in the violation and transgression of that sacred and holy Law of his, peremptorily forbidding the sinne of vncleanesse.
What do you think you owe to God, whom you have so highly dishonoured in the violation and Transgression of that sacred and holy Law of his, peremptorily forbidding the sin of uncleanness.
What satisfaction can you ever make to that servant of yours, who by your base and beastly fornication with her, came to a shamefull and vntimely death? Blessed had you both beene,
What satisfaction can you ever make to that servant of yours, who by your base and beastly fornication with her, Come to a shameful and untimely death? Blessed had you both been,
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What satisfaction can you make to God or the world, for the bloud of that sweete new borne babe, murthered and made away by her, by putting it aliue, by some secret conveyance into the house of office, (an office fit for a whore and no mother) I do not say nor charge you to be privie to the putting of it into the privie;
What satisfaction can you make to God or the world, for the blood of that sweet new born babe, murdered and made away by her, by putting it alive, by Some secret conveyance into the house of office, (an office fit for a whore and no mother) I do not say nor charge you to be privy to the putting of it into the privy;
I iudge you not, you were acquitted from the Law of man, God grant you may come off as faire with God, that he may never lay this sinne vnto your charge. Amen.
I judge you not, you were acquitted from the Law of man, God grant you may come off as fair with God, that he may never lay this sin unto your charge. Amen.
and casting this aspersion on vs? What favours haue you had successiuely amongst vs? How often haue you beene invited to our publicke feastings? How vsually called to our counsels & meetings? How preferred to severall places of offices with vs? And after all this, to reward vs thus;
and casting this aspersion on us? What favours have you had successively among us? How often have you been invited to our public feastings? How usually called to our Counsels & meetings? How preferred to several places of Offices with us? And After all this, to reward us thus;
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and sincere and sound repentance for former sinnes, and vnfained resolution for future holines, Nulla pax impijs, There is no peace saith God vnto the wicked, what peace said Iehu vnto Ioram, so long as the whoredomes of thy mother Iezabel,
and sincere and found Repentance for former Sins, and unfeigned resolution for future holiness, Nulla pax impijs, There is no peace Says God unto the wicked, what peace said Iehu unto Ioram, so long as the whoredoms of thy mother Jezebel,
it must be no easie or ordinary repentance that will serue the turne: your offence hath beene great, your humiliation must not be lesse: Magna peccata magnâ egent misericordiâ:
it must be no easy or ordinary Repentance that will serve the turn: your offence hath been great, your humiliation must not be less: Magna Peccata magnâ egent misericordiâ:
of Ierusalem, and seeing Gods hand vpon two other of his companions, for their periury, wept so abundantly, that according to his owne imprecation, hee lost both his eyes.
of Ierusalem, and seeing God's hand upon two other of his Sodales, for their perjury, wept so abundantly, that according to his own imprecation, he lost both his eyes.
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To shut vp all in a word, let me giue you that holy counsell and gracious admonition, which Simon Peter gaue Simon Magus, Repent of this your wickednesse,
To shut up all in a word, let me give you that holy counsel and gracious admonition, which Simon Peter gave Simon Magus, repent of this your wickedness,
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Turne over a new leafe, resolue to practise our Saviours counsell, to one that (but changing the sexe) was faulty as you are, found and taken in Adultery, Goe and sinne no more.
Turn over a new leaf, resolve to practise our Saviors counsel, to one that (but changing the sex) was faulty as you Are, found and taken in Adultery, Go and sin no more.
I haue read of a certaine Nun, that reading in a booke shee had, at the bottome of the leafe, shee found these wordes written, Bonum est omnia scire, it is good to know all thinges, wherevpon shee resolved with her selfe, to know what the carnall copulation of man and woman together might be:
I have read of a certain Nun, that reading in a book she had, At the bottom of the leaf, she found these words written, Bonum est omnia Scire, it is good to know all things, whereupon she resolved with her self, to know what the carnal copulation of man and woman together might be:
as it is said of Noah, that when he awakt from his wine, Graviter pius senex a crapula ad se reversus, de peccato indoluit, as Pareus observeth, the good old man awakt from his wine,
as it is said of Noah, that when he awaked from his wine, Graviter Pius senex a crapula ad se Reversed, de Peccato indoluit, as Pareus observeth, the good old man awaked from his wine,
And as for me, let me promise and professe to you, and for you, as Samuel did vnto the people terrified with a terrible tempest of thunder, in the time of harvest, desiring Samuels prayers, Pray vnto the Lord for thy servants, whom Samuel comforted thus, As for me, God forbid that I should sinne against the Lord, in ceasing to pray for you.
And as for me, let me promise and profess to you, and for you, as Samuel did unto the people terrified with a terrible tempest of thunder, in the time of harvest, desiring Samuels Prayers, Pray unto the Lord for thy Servants, whom Samuel comforted thus, As for me, God forbid that I should sin against the Lord, in ceasing to pray for you.
And I hope I may promise as much for all here, whose sorrowfull faces be deawed with so many teares at this time, make mee to perswade my selfe they pitty your shame,
And I hope I may promise as much for all Here, whose sorrowful faces be dewed with so many tears At this time, make me to persuade my self they pity your shame,
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