YOu will not much wonder I per­swade my selfe, that I haue this day changed mine ordinary and vsuall Text, while you cast your eye vpon this penitentiary specta­cle, of a blacke soule in a white sheete: The first of this kinde and nature, (I thanke God) that since my time we euer had; and I hope both wee and he also will pray God, that as he hath beene the first, so also he may be the last.

A Spectacle causing I know not whether, grea­ter sorrow or rejoycing: in me I can assure you, it causeth both: If naturall parents hauing children, that proue vnnaturall and disobedient, cannot but lament and grieue for them: as for a murthering Caine, a mocking Ismael, a prophane Esau, &c. but to haue in the family a Reuben, climing vp to his fathers bed, an Amnon, to defile his sister Tamar, or an Absolom, to lie with his fathers concubines, in the sight of all Israel, and of the Sunne: how can this but cut them to the very heart and soule?

[Page 2] 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, further then I consider in it digi­tum Dei, the finger of God in this iustly inflicted and imposed punishment vpon him; 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.

It hath beene often said that it is a fayre flocke that hath neuer a scabd sheepe in it. The fruitful­lest fieldes of corne when they haue beene freest, haue had some weeds growing, as well as grayne: 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: In the primest times and purest dayes of the Gospell, the Apostles had an Ananias and Saphira, an Elimas, a Simon Magus and the like. 1 Cor. 5. 12 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. Yea Iohn 6. 70. Christ himselfe, amongst those few he had, euen of twelue one proued to be a deuill.

Sorrow and compassion is neuer more sweete and seasonable, then when God is dishonoured, the soules of men endangered, and religion blemi­shed, by the fowle and filthie sinnes of vngodly and graceles men.

When Zimri and Coshi had committed forni­cation [Page 3] in the campe of Israel, Numb. 25. 6 you shall finde all the congregation of the people of Israel, weeping before the doores of the Tabernacle of the congregati­on: 2 Sun. 18. 33 What made Dauid to take on so pittifully for the death of Absalom, but for his sinnes the maine cause of his vntimely death, he died a rebell to God, 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; that when he saw, or heard of any that fell away from the Or­thodoxe faith for feare of persecutiō, that he could not but shed many teares for them, and that he felt himselfe as deepely wounded with their apo­stacie; Tanquam persecutorū gladijs vulneratus fu­isset, as if he had beene wounded vnto death by the swords or other weapons of cruel persecutors.

When that incestuous person in the Churh of Corinth had brought that scandall on the Church, and had nothing said or done to him for it, S. Paul went not behinde their backes to blame them for it, and to tell them 1 Cor 5. 2 they were rather puffed vp, then sorrowed, that he which had done that fault might be put away from amongst them.

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 Iude 23 [...] diligendo homines, o­dio habendo peccata: hating them as sinners but lo­uing them as men: And thus and no otherwise stand I this day affected, to the sinne & the shame of him that stands here before vs.

[Page 4] And as I am sorrie for the foulenesse of his sin, so I professe I reioyce and am glad with all mine heart, 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. No more I am confident then law permitted, though not so much I dare say, as his sinne deserued: If such a flie had fallen on weake spiders webbs, God knowes where he would haue light and fly-blowē next.

There is nothing that causeth such boldnes and impudencie in sinne as impunitie. Eccle. 8. 11 Because sen­tence against an euill worke is not speedily executed, the hearts of men are fully set in them to doe euill.

1. Sam. 18. 9. 10. 11. 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. Hope of escaping drawes men to sinne bare-faced and with boldnesse.

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, then no punishment for doing euill.

We should therefore be so affected, when wee see the hand of God in the punishment of offen­ders, as the author of them is, who delights not in them, as they make his creatures miserable, but as thereby his iustice is made more conspicuous & glorious: It should not onely ioy vs to see God [Page 5] kind and gracious in his mercies to his owne, but also to see him terrible and iust in the punishment of his enemies. It [...] no cruelty to reioyce in iu­stice, the foolish pitty of men is crueltie in Gods esteeme.

It was a wise and religious answer of Lewis K: of France who was stiled the Saint, who hauing signed a pardon for a malefactor, 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. Psal. 106. 3. Beati qui faciunt judicium et justitiam in omni tempore, Bles­sed is he that doth iudgement and iustice at all times. 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.

The Psalmist tells vs that Psal. 58. 10. the righteous shall re­ioyce when he seeth the vengeance, a text not to be tontured to priuate reuenge, 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; and the contrary is cōmanded, Prou. 24. 17 reioyce not when thine ene­mie falleth and let not thy heart be glad when he stum­bleth, least the Lord see it and it displease him: but of the iustice of God when he meetes with offen­ders for their sinnes.

Metellus Macedonicus and Scipio Africanus were alwayes out with one another, and as crosse and contrary each to other as might be, yet when Me­tellus [Page 6] 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: And when Caesar saw the head of Pompie, vberrimas lachrymas profudit, hee wept bitterly.

The ioy of the godly neuer is, or ought at any time to be in the hurt or punishment of the wic­ked, but in this that God hereby is glorified and his iustice magnified, Gaudēdum non de malo impij, sed de bono iudice as Anselmus well obserueth, we may not reioyce that the wicked suffer, but that their sufferings come from a righteous Iudge: 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.

If he hath but so much grace as to doe both these for himselfe, he is an happy man: for though happily he hath hitherto deceaued the expectati­on of the world, who as yet see but small signe of either, yet hereby he may conceiue some hope of finding God more fauourable, in forgiuing this that is past, and the world also more friendly, to helpe him; by their prayers for mercy and for­giuenesse at the hands of God if this be wanting, if this be not obtained, what can be expected af­ter all these earthly shames and censures, 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 [Page 7] sinne of vncleanesse and filthinesse, for Whoremon­gers &c.

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: 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.

Marriage is honorable, an honorable testimony of that holy institutiō of God in the time of mans innocēcie, when Gen. 2. 22. 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 [...] his owne wife, and every wife her owne husband, 1 Cor. 7. 2. that such as haue not the gift of continen­cie might marrie, and keepe themselues vndefiled members of Christs body, as wee haue it well in our litturgie of marriage.

But if any such should happily be borne, that like wilde beasts would needs be breaking ouer the pale of this parke of God, and like fed horses fall Iere. 5. 8. a neighing after their neighbours wiues, as God complaines of such in Ieremies time, Ezek. 22. 11 or that should discouer their fathers nakednes, 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, and pay sweet­ly and deerely for it first or last, for Whoremongers &c.

Which words being for the summe and sub­stance [Page 8] 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, first the sinners to be censured; Second­ly the Iudge that shall set vpon them: and thirdly the punishment that shall be inflicted.

The persons punishable and to be tryed, are two wayes discovered, first by the nature of the sinne: secondly by the number of offendors. 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, for Whoremongers & Adulterers [...] or [...] as Gualter truely hath obserued.

Let vs first looke vpon the prisoners at the barre: there are here two sorts of sinnes and sinners na­med [...] Whoremongers and adulte­rers.

Both apparantly peccants and delinquents a­gainst that peremptory commandement of God, Exod. 20. 14. Thou shalt not commit adultery, but not offenders alike, faultie enough both, and bad is the best: both condemned and with these and whatsoever other vneleanesse else, by that commandement and law of God is also interdicted.

I know Divins haue well distinguished them: Whoredome to be filthinesse and vncleanesse com­mitted by those that are at libertie and loose, Solu­ti cum Soluta and therefore called single fornica­tion, [Page 9] the sinne of such as be both free, not yet knit together, nor of twaine made one by anytie of ma­trimoniall coniunction; such as was the sinne of Gen. 34. [...] Shechem with Dinah and of Numb. 25. Zimri with Coshi.

The other kind of this vncleanesse is Adulterie: which is a plaine & a palpable breach of holy ma­riage: The word adulterium some haue thought to haue beene derived of quasi ad alteram of com­ming to, or accompanying with an other: which I thinke is something short: others better tell vs that adulterium is ad alterius thorum accessio: the climing vp vnto the bed of another, as ^y Aquinas defineth it to be the vnlawfull companying toge­ther of them, that are coupled together, such as was the sinne of Gen 49. 4. Ruben, 2 Sam. 11. 4. David with Bathsheba, and of 2 Sam. 16. 22. Absalon with his Fathers concubines, both which the Apostle tells vs God will iudge.

Secondly we haue them discovered by their nū ­ber whoremōgers & adulterers, meaning not some one but all such speaking indefinitely & generally in the plurall number, aiming at every man & mo­thers sonne. God in cases of iustice, being Hab. 1. 13. a God of pure eyes, that can behold no iniquitie a God that taketh no pleasure in wickednes Psal. 5. 4. neither shall any evill dwell with him. He is neither accepter of places nor persons: He that gaue such a strickt charge to his delegates & deputies not to Exod. 23. 3. counte­nance a poore man in his cause, and charged them also, Deut. 17. not to haue respect of persons in Iudgement but to heare the small as well as the great and not to feare the face of men.

This God I say, thus strict and punctuall in [Page 10] his precept vnto others, that iustice might be cari­ed in a right line and levell, will not lay heauie bur­dens on other mens shoulders, 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.

Let no vncleane person dreame of a dispensati­on in his sin, I know God never hath nor will grāt any: 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: anima Ezek. 18. 20. quae peccat morietur, that soule that sinneth shall die.

Isay 9. 14. 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: Gods purpose is otherwise (if such mend not their maners) for Whoremōgers &c.

The next thing to be handled and dispatched in the text, is the Iudge before whom they should be tried and that is God, for Whoremongers and Adul­terers, [...], God then shall be their Iudge: truely termed and stiled by Abraham, to be the Iudge of all the world: Gen. 18. 15 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.

Two wayes is God said to Iudge, per se, per suos, by himselfe or by some others, immediately or [Page 11] mediately, vsually by both and in both together. 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?

When God goes about the devastation and conflagration of Sodome and Gomorrha: by the iudgement of hell out of heauen, by raining downe Gen. 15. 24 fire and brimstone from the Lord out of Hea­ven. God will be their Iudge, but Gods Angels shalbe his executioners: When God intendes to coope vp that blasphemous mouth of 2 Kin. 19. 35 37 Rabshekie, and to take downe the pride and insolencie of his Master, God will bring it to passe by an Angell and men. 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? Exod. 8. 16. 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; 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.

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 Psal. 82. 6. Dij [Page 12] estis, yea are Gods, by God appointed, Rom. 13. 4. to take vengeance of them that doe evill, yet whatsoever these doe in courts and causes of Iustice: iustly and sincerely is Gods owne act, it is hee that doth it: these are the mouthes and hands of God from whom they speake, and for whom they strike; when offenders suffer.

If any shall aske why the Apostle tels vs that God naming none but God, will haue the hearing and hādling of such fowle matters as these, & himselfe will sit in iudgement vpon whoremongers and a­dulterers. I suppose that happily it might be for these severall causes and reasons. First the church and people at this time being vnder persecution and dispersion, they could haue no publique court of Iustice, nor any law civill, or Eclesiastick to pu­nish this sinne: or secondly if there were meanes for the suppressing of it: 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.

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 they should be discovered, nor after sinne committed scape vn­punished: if there were none that either would or could looke after them, yet God himselfe would plague them for it, for whoremongers and adulte­rers God, &c.

Two things amongst many make the wicked [Page 13] bold and presumptuous to fal vpon any sinne with greedinesse. 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, 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, and a tricke in that blacke Art, Si non castè tamen cautè, if they can be but secret they thinke they are safe enough.

Iob 24. 15. The eye of the Adulterer waiteth for the twi­light, and saith none eye shall see him, and disguiseth his face: Prou. 7. 7. 9. 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. Thus indeed they may be too cun­ning and to craftie for the eyes of men, but they are to young to hide their sinnes from God: for there is no darkenesse nor shadow of death where the workers of iniquity can be hid as Elihu speakes in Iob Iob. 34. 5. 22. can any man hide himselfe in secret, that I shall not see him? Ier. 23. 24 doe 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 [...] Psal. 139. 12. 13. all things are naked and open vnto the eyes of him with whom wee haue to doe. Heb. 4. 13.

Psal. 94. 9. 10. Hee therefore that made the eyes must needs see, and he that planteth the eare must needs heare, and he that chastneth the Heathen shall not he punish? [Page 14] yes surely: and as he never winkes at any sinne, so will he not at this, for whoremongers and adulterers God will judge.

The other thing that flesheth men in their filthi­nesse, is weakenes of authority, when either those that would may not, or those that may, doe not, or dare not meddle with them: when these beast­ly creatures thinke they can either over-looke or over-top authoritie, by being greater or better, either by their persons, or places, or purses, then the Magistrate: for this is not alwaies or alone the sinne of beggars, as it was wont to be said of drun­kennesse, as drunke as a beggar: 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, or force, or feare, to scape well enough by breaking the cords of Ma­gistrates, and casting these bonds from them.

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, but they are like to meete with their match, when they meddle with their maker: 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. The strongest wilbe to weake to deale with him: Isay 27. 4. who will set the briars and thornes against him in battell? 1 Cor 10. 12. doe we provoke the Lord to iealousie, are we stronger then he? what is a pot of earth to a scepter of iron; or the stabble to the [Page 15] fire Heb. 12. 29. for our God is a consuming fire; Mat. 10. 28. He can teare in peeces and none shall deliver, he can kill both soule and body in hell.

And this is that judge, which here the Apostle tells vs, shall giue this sentence upon these and all other impenitent sinners; Whoremongers and adul­terers by name in this text, for whoremongers and adulterers God will iudge.

The third and the last thing in the tryall of these persons, is to heare their judgement, for God will iudge them.

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: The iudgement of absolution is onely for such which after sinne committed, haue heartily repented and humbled themselues to God, and through Christ haue made their peace with God, for whose onely sake, they haue their pardon sealed, and heare no more of them, but some sweete wordes of grace and mer­cie, like that of Nathan to David, 2. Sam. 12. 13. Dominus tran­stulit peccatum tuum: The Lord hath put away thy sinne, thou shalt not die, or as Christ sayd to him that he had cured of the palsie, Mat. 9. 2. Confide fili, re­mittuntur tibi peocata tua: sonne be of good com­fort, thy sins are forgiven thee, So that there is now no condemnation to those that are in Christ. Rom. 8. 1. Iohn 5. 29. For he that heareth my words, and beleeueth in him that sent me, hath everlasting life, and shall not come into condemnation. And thus onely are the [Page 16] godly iudged, and none thus but these

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, but vndoubtedly shalbe inflicted as se­verely as threatned. And of this kind of iudging onely is this in the text intended, thus Whoremon­gers and adulterers God will iudge.

A terrible saying, but a true: A word of asto­nishment and amasement, like that hand writing which appeared to Belshazzar on the wall, at the very sight whereof, before he knew what it might be or meant, Dan. 5. 6. his countenance was changed, his thoughts troubled him, the ioynts of his loynes were loosed, and his knees knocked one against another: lit­tle lesse terrible then Peters words to Ananias and Saphira, at the hearing whereof, Actes 5. 5. 6. they both gaue vp the Ghost and died. As much amasement well may this word cause in Whoremongers and adulterers, to deterre them from this sinne, for God will iudge them.

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: sooner or later or whensoever he listeth: onely let such know that first or last at one time or an other, God hath appointed a day in which he will iudge them: There damnation sleepeth not, it may come suddenly; Gods handes are never so bound, [Page 17] never so pinioned that he cannot punish at his pleasure: If not suddenly, yet certainely: ^h Scra venit, sed certa venit vindicta deorum, slow but sure.

Hath not God met with some in the very act of their abominable filthinesse; Thus perished Numb. 25. 7. 8. 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, even in the acti­on of their concupiscence: But what if present execution be not done, shall they therefore scape scot-free? will God put it vp, or passe it by vnpu­nished?

[...]. I haue a long time held my peace, I haue been still and resrained my selfe; but I will cry like a tra­velling woman, I will destroy and devoure at once. Quod differtur non aufertur; forbearance with God is no payment, the longer he stayeth, the liker to pay, home at the last, quanto diutiùs sustinet tanto disstrictiùs iudicat; the further he fetcheth his blow, the heavier it must needs fall wheresoever it lighteth. But of this let all those be fully assured, that whensoever it comes it will be to their cost, whether here or hereafter, now or then, temporally or eternally, it may be in both, Whoremougers and Adulterers God will iudge.

And as for the manner how God will punish them, that also is as he will, and how he pleaseth: Non desunt Deo vlciscendi modi: God never wan­teth [Page 16] [...] [Page 17] [...] [Page 18] weapons to wound his enemies, or rods in pisse to whip vngratious and rebellious chil­dren, Gen. 19. 24 Fire and brimstone for Sodome and those Citties: when God sees the old world so foule with sinne, he knowes how to wash it, Gen. 7. 7 with a floud of waters, he hath a tenne stringed whipp for Exod. 7. 8. 9. cap. Pharaoh: The Num. 16. 31 earth to swallow vp Corah and his Company: Num 12. 10 Leprosie for Miriam and Gehazi; The Ezek. 6. 12 sword, famine, and pestilence for Israel; Acts 12. 23 Lice and wormes for Herod and the like: and what not indeed to meete with sinners? Oh that we could ever thinke of that after-reckonning for sinne! Or that we knew the worst or what it would cost vs, before God hath done with vs who knowes? who can presage, how God may deale with him when by his sins he hath once provoked him?

What punishment originally, and by that first law that God made against Adulterers, you know was no lesse then death. 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, but hath left it in the wisedome and pow­er of Deut. 22. 22. Authoritie, to haue that sinne severely and sharpely punished, though not with death. God grant this sinne may finde no hole to hide his head in, nor that there may be no daubing, nor dallying, no dandling of it: Wee see where this mans sinne was lately censured, it hath had but little countenance, and lesse incouragement. The blessing of him that dwelt betwixt the bush re­ward them seuen-fold into their bosome, for their [Page 19] singular Iustice and Sinceritie.

But shall I tell you how this sinne hath prospe­red, and what entertainement it vsually findes at Gods handes: I must tell you then, but them e­specially that finde such pleasure in this sinne: that God neuer giues other then sower sawce to such stollen meate: as will pregnantly appeare by those fearefull presidents, and examples of Gods heauie hand, in revenging and punishing this sin of vncleanesse; what a pitifull massacre followed vpon the deflouring of Gen. 34. 25 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 2 Sam. 13 28. 29. was suddenly murthe­red by the servants of his brother Absalon, as he sate at the Table: What an heauie time was it, what a black day in the Campe and Congregation of Israel, for this very sinne, when not onely Num. 15. 8 Zim­ri and Cosbi perished by the hand of Phinees, but 1 Cor 10. 8 twentie and foure thousand of the people besides, were swept away suddenly by the hand of God?

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; 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 [Page 18] [...] [Page 19] [...] [Page 20] one of his owne and another of his sonnes eyes should bee put out, 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.

Amongst the Egyptians the man that was ta­ken in Adultery, was beaten with a thousand stripes, and the woman had her nose cut off, as Dio: Siculus reporteth; The Ancient Germanes vsed to set the Adulteresse naked before her kin­dred, and to cut off her haire, and then her hus­band was to driue her before him through the Citie, beating her with cudgels.

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, and then setting her vpon an asse, to ride through the streetes, and shee was ever after called in mockage [...] an asse-rider, and that stone shee stood on, was ever held and abhorred as a thing filthy and vncleane: as Plu­tarke hath related.

And hath God at any time beene lesse friendly or favourable to this sinne then so? hath his sight beene weaker that he cannot see, or his power wasted that he doth not smite, now as of old? his anger is not now turned away, but his hand is stretched out still: wee see enough every day to make vs beleeue it: How many fearefull sights are daily in our eyes, representing Gods iustice vpō such offenders in their soules, bodies, goods, [Page 21] good name, 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 payes them home for their beastly living.

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: blin­ding their vnderstanding, besottiug their affecti­ons, hardning their heartes, delivering them vp to a reprobate sense, and giving them vp to vn­cleanesse through the Iusts of their owne heartes, as S. Rom. 1. 24. Paul speakes of the Gentiles, and at last in his iustice suffering them to perish in the vanitie of that sinne, and to carrie it with them to the graue; from which while they lived, neither Lawes of God, or man could possibly reclaime them.

Looke vpon them in their goods and estate, though faire and great, how God hath blowen vpon it, and how soone hath it beene blasted, & brought to nothing.

That which Salomon speakes of another sinne, the sinne of drinkenes, a companion I am sure, if not Cozen-German to the sinne of filthinesse, That the Prou. 23. 32 drunkard and the glutton shall come to po­vertie. I am sure he tells vs it will be no better with whoremongers Pro. 6. 26. 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, for those as well as these, are, if not carnall yet spirituall [Page 22] fornicators: those I say haue ever beene whereso­ever they come the onely soakers & sinkers of the fairest inheritances. 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; And so will these doe that follow this, it is a thou­sand to one, if they leaue not that, that will not leaue them worth a gray groat: Miserie and beg­gery will be their end: for if he that followeth vaine persons shall haue poverty enough: they shall be sure to be beggarly enough that follow this sinne: I can giue them no comfort, but if their liues be so bad, the reward of their sin can be no better, and seraerit in fundo par simonia; to the shame of their faees, and in the sorrōw of their soules, they shall say we are wise too late, it is too late to spare, when all is gone and spent

Looke vpon their bodies more neere and deere vnto them then all they haue besides; how haue they beene stigmatized by the hand of God? What fowle, what filthy, what infectious disea­ses haue lighted, 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, like Caines marke, a perpetuall stampe both of their sinne and shame.

Looke vpon their credit and their reputation, and how lies all their honor, not in the dust, but even in a dunghill: The most precious thing that [Page 23] a man hath in this world is a good name, Pro. 22. 1. A good name is rather to be chosen then great riches, Eccle. 7. 1. better then the most precious oyntment: Whence the Hea­then could perswade men to it [...]: labour rather to get a good name, then any thing: yet how soone is that precious oyntment made to stinke by this dead flie of fil­thinesse? Iob 18. 17 Their rememberance shall perish from the earth, and they shall haue no name in the streets, as Bildad speakes in Iob. Pro. 10. 7. And when the memory of the iust shall be blessed, Pro. 6. 33. the name of the wicked shall rott.

Lastly, looke vpon them in their issue, and po­steritie, (if any be) and how they are branded with basenes and infamie.

By the law of God they were not to Deut. 23. 2. enter into the congregation, and by the lawes of man a base sonne cannot inherit, if hee hath any right to in­herite any thing, it is nothing but the fruite of his fathers filthinesse, shame and disgrace, like the leprozie of Gehazi shall cleaue vnto him and his seede for euer: and what greater blemish then to be filius populi, a spurious seede, and who knowes whose? for how high so euer they may carry their heads, and looke big vpon such as know them not, yet knowing themselues to be no better, they must liue and die with the shame of bastardie: This is the portion of those wicked fil­thie livers from God, and the heritage appointed vnto them from God. as Iob 20. 29. Zophar speakes in Iob. Hae [...]ortio calicis eorū, Psal. 11. 6. this is their portion to drink, accursed in their soules, plagued in their bodies, [Page 24] begger'd in their estate, blemished in their repu­tation, and infamized in their posteritie, Thus whoremongers, &c.

And all this but in this life; God hath two pla­ces to keepe Courts of Iustice, one here below, the other in heaven aboue: here hee keepes a but quarter Sessions, there his generall Assizes: Oh happy were it for Whoremongers and Adulterers, if the mountaines and hils could fall vpon them, or the hils hide them, from the terror of their tri­all at that day!

But alas, alas! it will not be: as it will be teri­bile apparere, so it will be impossible latere, 2 Cor. 5. 10. wee must all appeare before the Tribunall seate of Christ? How merry might such wretches be, 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 be not borne of wa­ter and the Spirit: this is not all: 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, 2 Sam. 2. [...]6. 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, and carowsings, Pro. 23. 3 [...]. that at the last it will bite like a Serpeut, and sting like a Cockatrice; So will it be with these before God hath done with them, the latter end of these wilbe worse then their beginning, it will be bitter at the last: Pro. 5. 3. 4. The lips of a strange woman &c.

What greater bitternes then eternall torments [Page 25] with the Devill and his Angels? what fouler shame then perpetuall banishment, 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, vnlesse their re­pentance and humiliation to God, like an other Moses stand in the breach, to stop this gap: to turne away his indignation and displeasure from them: for except they repent, they shall surely perish.

To come then by the way of conclusion, to that which is the life and power of preaching, I meane to application of all that hath beene spo­ken. 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, 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, or no sinne because so common with them: Consuetudo peccandi tollit sensum peccandi, custome in the sinne blindes them, that they [Page 26] thinke it is no sinne.

But if it be no sinne, why, I would know of them, hath God so precisely prohibited, and so severely punisht it?

There shalbe no whore of the Daughters of Deut. 13. 17. Israel, nor a whore-keeper of the Sonnes of Israel, these be the expresse wordes of the Law. 1 Cor 6. 18. Flee fornication, Sayth the Apostle, ^b Let vs not com­mit fornication. 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 Gal. 5 19. workes of the flesh are manifest, which are adultery, fornication, vncleanesse, &c. Colo. 3. 4. Mortifie your members which are on earth, forni­cation first, vncleanesse, inordinate affection and the like, 1 Thes. 4. 3 This is the will of God your sanctificati­on, and that you should abstaine from fornication; what meane these plaine and precise dehortati­ons from it, if it were not apparantly a sinne a­gainst God?

S. Augustine proues it thus to be a sinne, be­cause it is a plaine breach of that Law, Exod. 20. 19. Thou shalt not commit adultery, a commandement for­bidding all kind of vncleanesse, and therefore for­nication: if fornication be not here forbidden, vbi sit illa prohibita in decalogo, vtrum inveniri possit ignoro: 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,

The same Father in his booke, de 10. Chord. cap. 9. answereth an obiection which might [Page 27] seeme to defend it, Vxorem non habeo, ad meretricē vado, I am vnmarried, and make vse of an harlot: 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: 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: this he prescribed, thus he hath commanded; it is therefore surely a sinne against God.

Tostatus argueth well to proue it a sinne, Q: 22. in Exo. every naturall act not vsed or imployed to the right end is evill, as to eate and drinke, non propter conservationem individui, not to preserue the bo­dy, but for riot and excesse is evill, so to vse car­nall copulation of lust not propter conservationem speciei per generationem, not for the preserving of the kind by generation, for the which it is ap­pointed, must needs be evill, and so it is in forni­cation.

Reverend M. Latimer maintaines it to bee a sinne against God, out of this text thus: 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, and proues it by the wordes of my text and con­cludes thus, seeing therefore the sanctitie and chastitie of marriage is commanded in the Law, and the contrary is forbidden, and all other acts of vncleanesse whatsoever, which are a violation [Page 28] of marriage: adding also to this reason the testi­mony of Hosea 4. 11. Hosea, Whoredome and wine take away the heartes: and the punishment of the Israelites for their fornication out of 1 Corinth. 10. 8.

But we must giue these Apes leaue to hug their owne, and these crowes to thinke their owne birds the beautifullest. It is one of the Popes pur­viors that carrieth in his provision? no marvaile then, if they haue so many Champions to maine­taine it, and so many monstrous whoremongers and adulterers amongst them to practise it; 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 when twise a yeare they visited the Parrish Priests that were vnder them, they were wont to carrie their Concubines with them: yea, their Concu­bines would not suffer them to visit without them Here was good doing, this was good stuffe, and singular holines.

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. 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, and vnlawfull lusts, Nunn Bridget, Priests [Page 29] and Deacons, keepe whores, that with their great bellies walke vp and downe with other women, 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 (Fie for shame) women are to be brought in to satisfie their filthie lusts: and no marvaile then if it be not sinne with such, that are such egregi­ous and shameles beastes.

What meanes their common Stues, and open bawdie houses allowed by the Pope, and even vn­der his nose: out of which sinne hee suckes no small advantage: perswaded that dulcis oder lucri ex re qualibet: Gaine is sweete howsoever it comes in, as he said of the ill sent of Vrine, yea the hire of an whore, and the price of a dog, which were had in detestation, and held a thing abominable to be brought into the house of God, must not misse his mouth, nor shall scape his greasie chops: All that bring such greest, come welcome to his Mill, amici curiae bed and bosome friends, though never so base or beastly to the Court of Rome, and Chamber of the Pope. But leaving these like Swine to wallow in their own mire, or like Boares and Beastes to satten in their owne filthinesse, let vs in a word or two, see how this Commination concernes our selues.

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, [Page 30] recollect but briefly the particulars already dispatched, and you shall soone see reason suffi­cient to disswade you from it; Is vncleanes a sin? come not neare; he that toucheth this sinne must needs be defiled: he that commeth too neare this fire, shall surely be scorched: Pro. 7. 27. for the house of an whore is the way to hell going downe to the chambers of death. 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, or posteritie? or in one of these? perhaps in all of these? are we lyable to such deadly strokes of Gods hand here, 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 1 Cor. 6. 9. Whoremongers nor Adulte­rers inherit the Kingdome of heaven? Reuel. 26. 27. shall no vn­cleane thing enter into that new Ierusalem? shall dogs, and sorcerers, and whoremongers be without? Reuel. 22. then let him that hath an eare to heare, heare what the mouth of the Lord hath spoken. 1 Cor. 6. 18. Flee fornicati­on, Colo. 3. 5. Mortifie your members which are upon the earth, fornication, uncleanes, &c. Ephe. 5. 3. fornication and unclea­nes, let it not be once named amongst you, &c. 1 Cor 6. 15. know you not, that your bodies are the members of Christ? make them not the members of an harlet. 1 Cor. 3. 17 For if a­ny man defile the Temple of God, him will God destroy. Rom. 12. 1. I beseech you therefore brethren, by the mercies of God, that you present your bodies a living Sacrifice, holy, and acceptable vnto God; 1 Thes. 4. 3. for this is the will of [Page 31] God, even your sanctification, that you should abstaine from fornication; and that every one should know how to possesse his vessell in sanctification and honor. And as those shall be sure with Psalmes in their mouthes, and Palmes in their hands, as conque­rours, to follow the Reuel. 14. 4. Lambe wheresoeuer he goeth, which haue not defiled themselues with women, but are virgins, so those that haue given themselues over to fornication, in going after strange flesh as Iude 7. Iude speaketh, shall suffer the vengeance of eternall fire: for whoremongers and adulterers God will iudge.

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 Iudg. 3. 10. E­hud sayd to Eglon, I haue a message vnto thee from God: but not with a Dagger in my hand to kill you, but with good counsell from my heart to keepe you that you cast not away your selfe. The words of the wise, Eccle. 12. 11. they are like goads and nayles, not like Iaels nayles to be driven into your head; but like S. Peters nayles, to be fastned in the heart, and I pray God they may haue no worse successe then his had, for they were pricked in their hearts, and sayd Acts 3. 37. men and brethren, what shall wee doe? Sorrowfull and ashamed of the evill past, and de­sirous how to learne to goe and sinne no more.

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 Dan. 4. 27. Nebuchadnezzar, let my counsell be acceptable [Page 32] unto you, and suffer a word or two of exhortati­on: Account me not your enemie because I tell you the truth, hate me not because I haue not u­sed to prophesie good unto you, dealing plainely, when I found you faultie, or (if you doe) it shalbe all one with me, Ego liberabo animam meam, I will discharge my conscience, before God, and men, and then your bloud be upon your owne head, you shall fall or stand to your owne master.

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; and this sinne hath brought you to this dayes shame; ut poena ad paucos, timor ad omnes, God grant it may doe you good, and that others by your punishment may learne to be wise; 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, and too much, if you bethinke you well, if it had beene lesse and never so little.

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, and that you are not on­ly dead, but with Iohn 1 [...]. 39 Lazarus stinke in the graue.

Rowse vp your selfe, Ephe 5. 14. Awake thou that sleepest and stand vp from the dead, that Christ may giue thee light: I haue heard of that publicke protesta­tion that you made, where you first did pen­nance [Page 33] 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: had you said more you had not pro­mised too much, and had you ever climed vp on a tree to see Luke 19. 18 Christ, as Zacheus did, and with no worse heart then he, you would haue enlar­ged your tongue, whatsoever you would haue done with your handes, and promised to restore foure-fold as he did.

But wordes will not carry it. Good trees are knowen by their fruits and not by their leaues, and good Christians not by their wordes, but by their liues. 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 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, and till then, you shall shew some wisdome to say lesse and doe more, be not verball in your purposes and protestati­ons, but reall and royall in your performances.

Let me tell you plaine, what I thinke, and that is this, y ^t you haue run your selfe mightily in debt by this your sin, & vnto divers, which must be dis­charged or you must lie by it a while, and die for it at the last. I speake not of your purse or charge before your filthinesse was found out, while you lived closely in vncleanesse; I haue heard, then [Page 34] you were base and fordid enough, perhaps so provident as to provide something against a rai­ny day: I speake not of your expenses in New­gate, or other prisons whither you haue beene most iustly committed by Authoritie: I know you are not behind hand for paying these scores, these you haue cleared.

But some other Creditors haue entred actions against you, and will be paid before you can be discharged.

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. Item to the world, I meane not by the world, such as your selfe, such as loue filthines as well as your selfe: for I know that birdes of a feather will fly together, those that runne with you to the same excesse of riot, will easily for­giue you, and not stand with you, if it were a greater matter then this: but I speake of those that professe Religion in truth and sinceritie; and so cannot but hate this sinne wheresoever they finde it, here you haue drawen bloud, and that will beare an action, and must be answered, you haue wounded Religion, given iust cause to the sonnes of 2 Sam. 12. 19. Cham, to laugh at your nakednesse, and as Nathan told David, by this deed, you haue given great occasion to the enemies of God to blaspheme. What satisfaction can you ever make to that servant of yours, who by your base and beastly fornication with her, came to a [Page 35] shamefull and vntimely death? Blessed had you both beene, if you had never seene each others faces, for had shee never knowne your face, nor you her body, you might perhaps (I say verely perhaps) haue proved a better husband then be­fore, and she lived in time to haue beene a wife for as good a man as your selfe: she lost her life; and living and dying helpt to saue yours, I dis­pute not by what meanes, shee was wrought & brought to it: the Law was satisfied and I am con­tented.

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; I shall leaue that to God and your owne conscience, who (if you were) will not goe behind your backe, when time shall serue to tell you of it; 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.

Last of all, what satisfaction can you make, to this place and parish where you lived of late, and a little too long? What dishonour haue you done vs, in bringing this disgrace, and casting this aspersion on vs? What favours haue you had successiuely amongst vs? How often haue you beene invited to our publicke feastings? [Page 36] How vsually called to our counsels & meetings? How preferred to severall places of offices with vs? And after all this, to reward vs thus; to cast this filth in our faces, to leaue this stinke behind you is base ingratitude: it must needs be a bad bird that thus defiles her owne nest: we can count you no better, you haue vsed vs so badly: we shall be willing to pray for your well doing else-where, but not for your dwelling here, till you be a little sweeter.

Shall I tell you in a word or two, how you may make all well? I would set you this way, if I were worthy to be your guide. First begin with God, and make your peace with him: as Elihu said to Iob, so I can advise you no better, Iob 22. 21. Ac­quaint thy selfe with God and be at peace, thereby shall good come vnto thee.

And there can be no peace to be had with God, but by hearty humiliation, and sincere and sound repentance for former sinnes, and vnfained resolution for future holines, Isay 57. 21. Nulla pax impijs, There is no peace saith God vnto the wicked, what peace said 2 King 9. 22. Iehu vnto Ioram, so long as the whoredomes of thy mother Iezabel, and her witch­crafts are so many? Rebels must lay downe their armes, if they looke for peace or pardō: The best meanes to obtaine remission of sinnes from God is mans submission for sinnes vnto God: where God takes the one with the one hand, he ever giues the other with the other.

Let it now I beseech you be your care to re­turne speedily vnto God, let this dayes punish­ment [Page 37] beat you home to God, and like a sove­raigne medicine worke kindly with you, to purge your soule of your sinnes, for the health and re­covery of your soule, and when you goe about this businesse, beware how you slight and slubber it over: 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: if you make not the plaister as large as the sore, it will doe you little good.

Cry therefore mightily vnto God, and roare for the very disquietnesse of your heart: Ioel 2. 13. Rent your heart, and not your garments, and turne to the Lord. with Psal. 6. 6. David make your bed to swim, and water your couch with your teares, with Ier. 9. 1. Ieremy wish that your head were waters, and your eyes a foun­taine of teares, that you might weepe day and night for this sinne: with Ier. 31. 19 Ephraim smite vpon your thigh and he ashamed: and with Math. 26. 75 Peter go out and weepe bitterly.

Eusebius in the 6. booke of his Eccle: hist. cap. 8. reports of one that having sworne falsely a­gainst Narcissus Bish: 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. I shall haue much a doe, to perswade you to be so cruelly mercifull to your owne soule, as to weepe out but one eye: yet for your com­fort let mee tell you, that it is more profitable, Math. 5. 29. That one member should perish, and not the whole [Page 38] body should be cast into hell.

If you cannot mourne so much, yet doe what you may; blessed shall you be if you thus mourne, and that thus sowing in teares, you may reape in ioy: God send you such weather: a wet time here of sowing, and the Sunne-shine of blessed­nesse at the time of Harvest, when God shall wipe away all teares from your eyes.

And for that satisfaction which will giue all the world best content, it will be when they see you proue an honest man: blind not the eyes of the world with seeming holinesse: Satan can, (to serue his owne turne,) seeme a Saint by trans­forming himselfe into an Angel of light; Iudas heard many a good Sermon from his Masters mouth at Church, and had many a good admo­nition in private, and yet miscarried: and so may any such, whose heart is not vpright. Iames 1. 21. Not the hearers, but the doers of the Law shall bee iusti­fied.

To shut vp all in a word, let me giue you that holy counsell and gracious admonition, which Simon Peter gaue Acts 8. 22. 23. Simon Magus, Repent of this your wickednesse, and pray God, if perhaps the thought of your heart may be forgiven you; I will not adde that which followes, I hope you are not in the all of bitternesse, nor in the bond of iniquity: God never suffer you to come so neere to hell. 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, Iohn 8. Goe and sinne no more.

[Page 39] 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: but turning over the leafe, the next wordes were, sed non vti; but not to vse it: wherevpon she presently changed her minde: So shall you doe well to resolue to goe from hence, with a setled purpose to become a new man: as it is said of Gen. 9. 29. 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, and was very sor­rowfull for his sinne: and as it is said of Gen 38. 26 Iudah concerning his vncleanesse with Tamar: He knew her againe no more: so let your repentance testi­fie to the world, a perfect detestation not of this sinne onely, but an hearty reformation of all besides.

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, 1 Sam. 12. 23 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. I will God willing doe no lesse for you, I would to God with all mine heart, I could doe so well; And I hope I may promise as much for all here, whose sorrowfull faces be deawed with [Page 40] so many teares at this time, make mee to per­swade my selfe they pitty your shame, and pray to God for mercy to forgiue your sinne: Even so, God of mercy heare and helpe, and let all here present say, Amen. Amen.