may see we seeke the Lord and not our selues the conuersion of others and not the satisfying of onâ— owne passion And lastly as the Lord crieth ouer Ierusalem so let vs learne Ier. 9.1.2 Matth. 23.37 Luk. 19.42 when we sâ—â— the froward and wicked disposition of the world that will not be reclaimed by any warning or any mercie of God let vs I say do as God and Christ hath 〈◊〉 let vs 〈◊〉 and weepe for the sinnes of the land Iâ— was Daâ—â—ds compassion Psalm 119.53.136 whose eyes gushed forth 〈◊〉 because men kept not the Law It is said that sharpe vineger will soften the stonie Alpes but brinish teares of the Magistrate wil mollifie the hardest heart if it bee not without grace for lamenting euer the â—â—â—rable is a strong inducement to draw teares if it bee bâ—â— for companie It is the custome of some vaine professors for so I may call them to raile odiously as them that will not be ruled by their words And so it is of some cholericke and vnwise preachers whose fashion it is in the pulpit to raile on them that will not at the first come and lay their hands vnder their fâ—et O that they would learne of God how to bee affected â— And as many among you as feare God when your people or your children 〈◊〉 your seâ—uaâ—ts or your friends or your neighbours will not be gouerned raile not but weepeâ— and lament for the hardnesse of their hearts iâ— may be the Lord will giue them repentance Luk. 19.42 so did Christ For hardnesse of heart is a sicknesse sent of God and lieth not in the power of man to cure Therefore cast not off thy people nor children nor thy seruants nor thy neighbours when they bee sicke but visâ— them and pray for them But if they despise and neglect the sorrowes cares and as it were the teares which Gods Angels and men doe make for their rebellion then they are desperately sinfull and vnto such swine cast not your pearles Now a word of the affection as it is from the Prophet Oâ—â—râ—â—â—â—â— â— This pitiâ—â—ll mournfull and under affection in the Prophet cacheth that the Ministers of Christ ought to beare a under affection aâ—d to haue a compassionâ—â—â— cor◠〈◊〉 the memberâ— of the Church Exod. 32.32 Rom. 9.3 pâ—oued here Because the Ministers are or should bee their spirituall fathers to beget them by the word of the Gospell 1. Pet. 2.2 3.4 1. Cor. 4.4.15 or aâ—leaâ—â— to noâ—â—ish them by the word of truth For the tenders affection loue and aâ—â—iuâ—â—f the Pastor toward the people and the people toward their Pastoâ—â—â— is 〈◊〉 singular meanes of enlarging Christs kingdome and to encrease the Church of God in earth because it greatly gaineth aâ—â—â—otion and was Saint Pauls wisedome Is was Christs care to leaue it Rom. 12.1 Ioh. 13.14 Ioh. â—0 34 as a charge before he ascended 1. Iob 3.11.14.18.23 4.16 When the people perceiue the doctrines and reprehensions to proceed from loue then doe they delight to heare the word of God from their mouthes then doe their affections enlighten their vnderstandings and their vnderstanding encline their wils to obedience So long as this affection was betweene Paul and the people in Galaria Galat. 4.14 so long the Church encreased it flourished their faith was glorious their religion famous their liues godly and if they had so continued their ends had been happie Vse 1 The vse may serue to teach vs that nothing more hindreth the growth of the Gospell then the alienation of affection betweene Minister and people This our learned aduersaries the Papish know and therefore glory of their religion to be onely true because of the vnity and loue that is betweene Priests and Papists and haue wherewith to crie out of vs that Protestance bee not onely against Papists but Protestants against ProtestaÌ„ts I beseech you as you desire the enlarging of Christs kingdome to haue your faith glorious your Church famous your â—â—oes godly and your ends happie labour to nourish vnity and loue in affection betweene Pastor people and liue together to futhers and children otherwise heresies will disquiet you diuisions molest you ignorance will conâ—â—â—â—ne you and the wrath of God will consume you Vse 2 And bee it serue to reproue such in the micristerie who in a proud manner doe disdaine to vse kindly the sheepe of Christ as being sanâ— from that they should be Cant. 5.7 And so â—â—ich bee said for the affection in the Acclamation I passe to the second branch expressing the voice in which God calleth vnto them O Ierusalem wasb God speaketh to Ierusalem betâ—â— the Prince of the Prouinces not in a beseeching but in a commanding voice not obsecratiue but imperatiue Doct. 2 Forcing vpon the consciences of the hearets that God will not haue his Church the lesse to estemâ—â— of his word because men like ous selues speake it nor that we should thinke it an indifferent thing whether we obey it or no for that men like our selues pronounce it but it is Gods will that his people doe esteâ—â—â—e of the authority of his Ministers as of Gods owne authority regarâ—ling their sermons and commandements 2 Chr. 29.25 1. Sam. 15.24 as God owne word For it is the dutie of the Church to be peâ—swaded when she he truth the Minister preach according to Gods word that she hâ—â—rrth God himselfe speake vnto her To this purpose saith our Prophet in the person of the Lord Ierem. 29.20 Heare yee the word of the Lord all ye of the captiuity And this doth the Apostle giue for doctrine 1. Thes 4.2 Yee know what commandements wee guae you by the Lord Iesus and therefore in the 8 vers he saith He that despiseth their sermons doth not despise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God and to the same effect Saint Peter saith 2. Pet. 1.21 The prophrâ—iâ— came not in old time by the will of man but holy men of God spake as they were moued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of God therefore our Sauiour saith Luk. 10.16 He that heareth you heareth me c. The reason is because by them the power of God ought to bee made knowne whose seruantâ— they are Vse 1 The vse serueth to confirme our iudgements that the Church and people of God neuer profit by hearing of Gods word till they esteeme and beleeue the words of the Lords Prophets to bee the Lords owne words and their Sermons to be the very Sermons of God For doubtfulnesse and incredulity is a hainous sinne the cause of other sinnes Against this Christ much laboured Ioh. 1.18 shewing the Iewes that they might beleeue that he onely declared God vnto them Ioh. 8.28.40 and that he spoke nothing but that which he was taught of the Father Ioh. 15.15 And if our Sauiour had not bold this point a point of importance hee would not thus haue enforced this historicall faith vpon their
THE LAVER OF THE HEART OR BATH OF SANCTIFICATION Preached at Pauls Crosse the first of September last 1615. By GABRIEL PRICE Minister and Preacher of Gods Word ISAY 1.16 Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well c. AT LONDON Imprinted by Felix Kyngston for Thomas Man 1616. TO THE RIGHT HONORABLE HIS VErie good Lord and Patron ROBERT Lord RICH Baron of Leez GABRIEL PRICE wisheth all grace peace and ioy in beleeuing with increase of Honor in this life and eternall happinesse in the life to come I Haue presumed which I haue loÌ„g purposed to offer vnto your Honor some poore token of that dutie which bindeth mee vnto your Lordship while life lasteth hauing gotten some fit occasioÌ„ to expresse my loue I thought not to pretermit the same but therin to shew my minde and poore abilitie wherein I may doe your Honor any seruice Therefore after I had yeelded to publish this Sermon I remembred the blessed holie Euangelist Saint Luke penning and publishing the heauenly storie and blessed Gospel of Iesus Christ did dedicate the same to one Theophilus a noble man of singular credit and authoritie which moued me to make choice of your Honour to become a Patron refuge vnto my poore and simple meditations in a Sermon preached at Paules Crosse as the title sheweth and is a Treatise tending to sanctification which according to the time I haue amongst others brought my present and as I hope contrarie to Mithridates sword is more pretious and richer within then it is without and which with the New yeere as a New-yeeres gift I humbly present vnto your Lordship that vnder the shadow of your Honorable acceptance it may finde some rest and reliefe To whom being diligently read and often meditated vpon I doubt not but it will be fruitfull to inflame a zeale of Gods glorie and furtherance of his religion Wherefore my humble desire is your Honour would vouchsafe the patronage hereof then I doubt not but more learned then my selfe will accept my good will and good men will helpe mee with their prayers to God for the encrease of his grace to the further inloâ—ging of the kingdome of his holy sonne Iesus Now the very God of peace sanctifie your Honour throughout and in the perusing hereof to measure the commendation to the glorie of God by the liking and feeling of your own heart so shal I haue what I desire and my paines shall bee more then sufficientlie recompeÌ„ced Praying vnto God that you may liue long to the benefit of your Countrie the aduancement of your Honour the comfort of learning and aboue all that your whole spirit and soule and bodie may bee kept blamelesse vnto the comming of our Lord Iesus Christ to his glorie who shall glorifie you in the Heauens Amen TO THE GODLY and well disposed Reader HAuing taken in hand to entreat of this place of Scripture according to my poore talent wherewith God hath enabled me at the sundry motions earnest requests of some of my friends such as feare God I was earnestly desired to put the same in print for the benefit as they said of others whose christian desier I take in this case as a sufficient calling hereunto neither do I yet see how I could haue made them a denyall without some preiudice to their soules and some checke vnto mine owne conscience For the matter it selfe containing The Lauar of the heart or the Bath of Sanctification I confesse is of that excellencie that it requireth both large and deepe discourses wherein both learned and godly haue not bin wanting In this corruption of nature it is not possible to do any thing so exactly well but will bee carped at depraued and slandered so that who offereth any thing to the sight of the world must make ready his backe for the deepe surrowes of euery byting censurer Psa 1.9 3. Therefore who am I that I should take vpon me to set forth and publish any thing the vnworthiest I confesse of many hundreds and the vnablest of many thousands yet seeing many things more simple lesse needfull and profitable are not only suffered but alowed to come abroad I am â—â—t altogether discouraged neither hath any man iust cause to accuse me in this my honest enterprise And so much the lesse because my care hath been to bee sound and plaine for the benefit of the simplier sort and especially for the satisfying of such honest and good hearts as desired to peruse that with their eyes which they heard with their eares that so better meditating and remembring that which otherwise they forget they might make their hearts as rich in grace as Sermons according to the truth of God are full of goodnesse If thou gentle Reader meete with any thing in any part of the Sermon that thou shalt iudge worthie the censuring as me right in vnderstanding me as I expresly spake it and let me before aâ— vncharitable opinion be setled I pray thee haue some brotherly signification thereof and I shall be most ready God willing to satisfie thee therein or to alter or to better my iudgement if any man out of the word of God shall offer to instruct me for as I desier to teach what I know without grudging so I disdaine not to learne that wherein I am ignorant without blushing we know nothing yet as we ought to know saith the Apostle therefore I doe not presume of perfection I confesse much imperfection euery way and in this do wholy and humbly submit my selfe to the iudgement of the Church as I do for my sinfull life in Christ craue mercy of God The Lord enforme vs all with all profitable and conuenient trueth and frame all our affections thereafter And the Lord giue vs all grace to turne our hearts from the world vnto God our contentions into the peace of the Church and our mindes into loyall obedience vnto Soueraigne authority and our prayers and thanksgiuings for our gratious and dread Soueraigne King IAMES Amen Amen THE LAVER OF THE HEART OR THE Bath of Sanctification IEREM 4.14 O Ierusalem wash thine heart from wickednesse that thou maiest be saued or helped or kept THe blessed Apostle S. Paul Hebr. 5.13.14 coÌ„pareth the Scripture to the Store-house of a rich and plentifull house-keeper wherein is laid vp variety of victuals fit for all persons and estates both milke for babes that are vnexpert in the word of righteousnesse and stronger meate for them that are of riper age which through long custome haue their wits exercised to discerne both good and euill And our Saurouâ— Christ Matth. 13.52 compareth it to a treasurie wherein are things both new and old so that euery one may receiue hence what is conuenient for him new garments and new vessels may bee filled with new wine new cloth and old garments and old vessels may bee filled with old wine and old cloth
they prophesie If Christ Iesus in the new Testament approueth this then such ought not to bee heard that haue not the same approbation But Christ Iesus from heauen in the chosen vessell Saint Paul Acts 9.12 sending him to Ananias that hee might lay his hands vpon him and receiue sight Vrim and Thummim science and good conscience knowledge and holinesse to beare his name before the Gentiles which maketh the proposition If in nature order doe sound against such irregular persons then it cannot be well pleasing to God that any in the Lords name without the Lords appointment should meddle with the Ephod or deale with the sacred things of God But Peter Martyr vpon the 1. of Sam. 14. saith Spectanda est in ecclesiasticis Eutaxia in politicis autem parendum est In Ecclesiasticall lawes good order must be considered but in politicall wee must obey And to thrust in a mans selfe without an assignement is against order which is ingrauen in euery mans person euen from the head to the foote For is not the head a tower the eyes watchmen the eye-lids windowes for light the mouth a doore to let in prouision the tongue a speaker to call for that which is needfull and to examine that which is doubtfull be not the cares spies to listen the hands seruitors the feet messengers to carrie and recarrie â—1 â—â—al the teeth grinders of natures prouision is not the pâ—llat a taster the stomack a kitchin wherein all things bee prepared for the benefit of nature that so the whole body bee preserued as the closet of the soule All which being held in that order that God hath set them doe cry against the disordered furie of men in the ministeâ—ie that runne before they are sonâ— Yea not onely Diuinity reason and nature but Christian policie proclaimeth that if Iudget Iesticâ—â— in their Sessions suting for correction of vice in the Kings name first plead their commission then ought no man in the name of the King of heauen preach without his assignement For application It sâ—rueth to teach vs that as many â—s â—aue any feare of God ought to heare with all meeknesse Such Ministers and messengers of the Lord that haue receiued their calling from the Church which is that which Saint Iames giueth for doctrine Iom 1.21 Wee being called bee the Lords seruants therefore wee must doe our masters message and hee that doth but his masters message no more ought not to be blamed nay ought to be beleeued For whatsoeuer the Lord by his messengers sayeth must bee beleeued and being commanded by them who are first commanded by the Lord they must be obeyed Therefore the Lord in this our text commanding high and low rich poore to sanctifie themselues speaketh vnto vs here present Wherefore this day wee ought to obey this commaundement as we will answere it at our vttermost perill Vse 2 The second vse serueth for reproose first concerning the Papacie whose vocation is scarce sufficient to giue them a lawfull assignment to bee Ministers of the Gospell and of the Sacraments For the right of those orders whereby they were ordained to sacrifice for the quicke and the dead vndermining the sacrifice of our Sauiour we denie to be one and the same with the most iust and equall lawes which the Lord made touching the necessity of vocation The third vse Vse 3 Yea this lastly serueth to teach vs to confute condemne the irregular and preposterous course of the Separatists Anabaptists and Familists that runne before they are sent and take vpon them to ordaine and send forth Ministers being no Ministers themselues Wherefore such as go forth without the ordinance of the Church as Heretickes and Schismatickes doe are not to bee receiued nor heard of such as feare God For what truth may hee deliuer from God that hath his calling froÌ„ man and not from God what Sacraments may hee administer that hath no lawfull calling to the ministery what profit may he bring vnto the people himselfe not brought vp nor sent of God euen as much as Saint Peter that fished on the wrong side of the ship al night and caught nothing so much good and no more may we looke to come by their ministerie that in contempt of the Churches ordination and imposition of hands runne vp and downe gathering vnto themselues a heape of hearers who are not taught as you haue heard from God by Ieremy but from Ieremy by Ieremy and so doe Toto coelo errare à coelo feed vpon mans inuentions in stead of the immortall food of Gods word Hence it commeth that diuines turne religion into disputation and stand more vpon science then good conscience to get themselues a name by leading the poore people into a thousand pitifull opinions In the first and best daies of the Church it was farre otherwife vnto which glorious dayes the Lord Iesus brings vs and that soone lest Christians turne Iewes and Christianity be turned into Atheisme and let euery good Christian say Amen Now a word Doct. 2 as they bee the words of the Prophet in the name of the Lord. Ieremiah speaketh from the Lord Therefore of God hee must learne his dutie From whence I beseech you Fathers and brethren let vs confirme our iudgements that the Ministers of God are not before hand to bee taught their lessons of men but they must first learne both matter and manner what to speak and how to speake from God before they teach men The truth of this our example leadeth vs to For Ieremy speaketh from God and not from man This doctrine runneth with the current and streame of the liuely waters Exod. 3.12 The Lord said to Moses I will bee with thee Exod. 4.12 and I will be with thy mouth and will teach thee what thou shalt say Of the Iudges of Israel it was said Iudg. 3.10 And the spirit of the Lord came vpon him and he iudged Israel It is the Lords appointment Isa 6.6 with a coale from his Altar to inflame the tongue of his messenger Because to whom a Minister is to performe his dutie of him hee is to learne his dutie Ephes 6.17 But in teaching of men a Minister is to performe his duty to God 1. Cor. 4.1 3.10 Therefore wee must not speake what we will nor how wee list but all must be both for matter manner as God will So saith the Prophet 1. Reg. 22.14 Whatsoeuer the Lord saith vnto me that will I speak Yea so saith the false Prophet Numb 23.3 Whatsoeuer the Lord sheweth vnto me I will tell thee And this is that which the Prophet Isay prophecied of our blessed Sauiour that before he should be sent forth of the Father to preach it was said Luk. 4.18 that the spirit of the Lord God is vpon me therefore hath the Lordannointed me he hath sent me to preach good tidings c. To conclude this If some Magistrates will scorne to learne
eyes and looke about you and you shall see sinnes inuented as fast as fashions I warne you of these things and beseech you to take fall hold of iudgment which is Iacobs staffe and our Soueraignes Scepter by which you that are Iudges beare rule vnder him that so both the iudiciall and iniudiciall of you in this honorable City may liue better and walke with your God So shall your names flourish on earth and your soules raigne in heauen while others rot in the graue and liue in torment in hell Thus beloued from the examples of the fall of Ierusalem Gods deare children and of the chiefest in place let vs first humble our selues before God and not wax proud of any thing For hee that standeth may fall And sith the most excellent bee subiect to infirmitie let vs bee admunished of the many fraikies that lie hid in vs and which through hypocrisie we cannot see And from benee bee more charitable and not so censorious of other but to bee more temperate considering wherunto wee our selues are subiect to be tempted Doct. 4 Againe in that hee crieth vnto Ierusalem both generally and particularly indefinitely to all and in particular to euery one as well as to any one It serueth to teach vs that the dutie of the Minister is to speake the word to all and to rebuke sinne in all and to exhort euery kinde of profession vnto religion the Princes the Nobles the rich the pooke the Artificers Seruing-men Gentlemen Merchants Trades-men as well the shop-keeper as the Vintner as well the Master as the Apprentice must bee spoken vnto exhorted and rebuked by the Peeacher Which is that the Apostle setteth downe for doctrine Act. 20.3 saying I ceased not to warne euery one 1. Because they to whom saluation doth belong to them doth Gods word and the ministerie belong But it belongeth to all sorts of people 1. Tim. 2.4 Act. 20.31 2. It the Minister must endeauor to be free from all mens blood then they must lay Gods word to euery mans conscience But they must labour to bee free from the blood of all men Act. 20.26 Therfore Gods Ministers must not feâ—â—e any mans person nor spare any mans profession teacher nor hearer Prince nor people ruler nor subiect rich nor poore c. For the blood of the poore will staine as well as of the rich O this should make both Minister people tremble when they heare that the blood of men shall bee required at their hands The steward shall answere for his masters goods the Factor for his masters money the scholer for his learning and shall not the Pastor answere for the sinne of the people If our commussion must stretch it selfe as farre as Christs redemption then our ministery must bee to all 1. Tim. 2.4 but the proposition is true Therefore to all in generall and to euery sort and condition seâ—e For wee must make our ministery to be like Christs net c. Mat. 13.1 1. The vse teacheth that sith all must be spoken vnto the Ministers must not flatter the people nor conceale the iudgement of God from their sinnes For Proâ— 24.24 Ezech. 13.4.5 10.11.1 Cor. 14.24 He that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him But if we tell euery man of his sinne then he that beleeueth as well as he that beleeueth not and thâ— learned as well as the vnlearned is rebuked of all men and iudged of all Heere let me exhort and bee exhorted For what is any that wee should feare they bee but men in nature and so are we and they bee but mortall as well as we and they shall come to iudgement as well as we Let therfore both Preacher hearer iudge themselues that they be not iudged of the Lord. Vse 2 Vse 2. But heere is offered iust cause to reproue those that reproue the Reprouer For nothing more cutteth the throat of reprehension then to rebuke him that reproueth Which moued Hosea 4.4 to say Let none rebuke nor reproue another for the people are as they that rebuke the Priest This is the sin I am sure of the countrey blessed is this City if it be not guiltie hereof But are there not among vs that will teach wise men themselues being fooles that will controll learned men themselues being ignorant that wil schoole Preachers yet themselues will not heare that will rule Magistrates themselues being subiects and will not obey that will seeme to doe all things themselues not able to doe any thing but that which is euill Ierem. 9.3 For they are strong to euill but they haue no courage for the truth But I must be briefe for time calleth to the Subiect in hand and to presse the point expressing the matter whereunto they are commanded The third part In the matter laying downe the third general point fiue things may be obserued First the affection expressed in the interiection O Secondly the voyce in which God calleth vnto them which is Imperatiue and not obsecratiue Thirdly the matter it selfe wherunto they are commanded which is to wash Fourthly the fourth is the subiect which they must wash which is the heart Fifthly the fifth is the obiect about which they must be busied or from what they must wash their hearts which is from wickednes First concerning the affection O Ierusalem which both concerneth God and the Prophet And first as it concerneth God it is a word of great affection and a word of most euident demonstration and testimonie of Gods vnwillingnesse to punish and of his ready inclination to shew mercie From whence the instruction to vs is 1 that God taketh no delight in punishing the sonnes of men proued here in the voyce of pitie and compassion Psal 81 13. Ierem. Lamen 3.33 as it were bewailing their estate fallen into by sinne If parents haue no delight but griefe in punishing their children then God taketh no delight in punishing the sonnes of men But 2. Sam. 18.33 and the Lord himselfe saith Ezek. 18.23 he hath no desire that the wicked should dye 32. neither doth he delight in the death of the sinner If God willeth our repentance then hee taketh no delight in punishing But Ezek. 18.21 and 33.11 Luke 13.34 Therefore c. If in God to bee angrie and punish sinners be not a proper worke of Gods nature but an improper and strange worke of God Then God taketh no delight in punishing the sonnes of men But Exod. 34.6 Isai 28.21 For the Lord shall stand as in mount Perazim he shall bee wroth as in the valley of Gibeon that he may doe his worke his strange worke and bring to passe his act his strange act Thus you may see it is the proper worke of Gods nature to shew mercie but his improper worke to punish It is naturall to God to be gratious but to him it is a strange and an vnnaturall work to delight in
repent and amend other thunder forth like Boâ—â—arges the iudgements of God as the sons of thunder all which ought to bee done But first saith our Prophes shew them what they haue done and what is amisse or all is in vaine and done amisse that is done We liue in a captious age where if people be generally reproued for sinne Malac. 3.13 they will answere as the people in Malachy did What haue wee spoken against there But if wee say you are sinners shew you wherin you haue sinned theÌ„ we shall cause you to blush with shame and moue you with Dauid to say peecam For Cain must be told of his â—urther Gen. 4. 1. Sam 15. 2.12.7 Ioh. 4. Act. 9. Saul of his disobodience Dauid of his adultery the woman of Samaria of her vncloane lift and Paul must bee plainly told of his persecution or our heater will neuer returne vuto vs Ioh. 4.19 Syr I see that you are a Prophet For then may the Preacher hope to profit by his publike doctrine and the brother by his priuate counsell where first they shall proue to their consciences that of this and that sinne they are guiltle For if the doctrine be only generall men will mis-apply it and alwaies turne it vpon others soylog he touched such a man and such a mâ—n to day c. From this wisedome I mind not to speake of sinne in generalls the originall corruption and de fâ—rmeÌ„t of nature which is an Fuhiopâ—â—â— skinne that all the water of the ses cannot wash away But I desire to entreate particularly of wickednesse which is damnable to our selues and hurtfull to others And albeit here I might marshall vp innumerable troopes of transgressions I entreat your godly patience that I may touch the sores of our owne time In which if you will but a little open your eyes you shal see Qui impià agent neâ— intelligentâ— that will doe wickedly and will not vnderstand And although I cannot touch all the flying sinnes of Iudah which make too loud a cryin the cares of God yet some of them I purpose but to name I beseech you lend me your hearts to consider of them and teares of repentance to wash them away Heere I meane not to make rehearsall of the secret reuoltings from the truth of God nor the generall embracing in corners of the wilfull wil-worship in stead of the seruice of God nor the shamefull idolatrie in trucking to Masse in the corners of the streets by seditious Papists because they are yet vnknowne neither doe I minde to shew you how impudently the knowledge of Gods mercy and truth is abused wrested and trampled vnder feet to the neglect of the poore and ouerthrow of the helpelesse neither is it my purpose to remember you of the cruelty and couetousnes of the rich nor of the irrefragable incorrigibility of the poore nor of the incredulity and contempt of Gods word amongst all Because these be couertly carried in the middest of vs which with the blood of Abel crie to God as they appeare for vengeance to reforme and which the late inundations of water the strange sharpe winter with the drie and scorching summer causing the land to mourn and the hearbs of euery field to wither Ierem. 12.4 for the wickednesse of them that dwell therein not yet a yeere old may moue vs to repentance But my purpose is to bring into your presence such crying sinnes such a disorderly order of Roarers within this your City that partly the amendment and partly the reformation to you my Lord doth belong It hath pleased God to make you Magistrates and Fathers of this City not only rosee that common equitie and quietnes be keps among the people but also that God may haue his due honor and glory both from you and them Now among Superiours for you to amend the sinnes and wickednesses that the world taketh notice of are especially three And in these the Prophet crieth vpoÌ„ you whose scats be on high to wash your harts from wickednesse And here by name to shew you what sinnes they be The first is Carelesnesse Lenitie and neglect of Iustice The second is Couetousnesse and Briberie The third is Sacriledge the Church-piercing sinne Against these the Prophet cryeth O Ierusalem wash thy heart from these heauen-crying sinnes remoue these beames out of your owne eyes that you may see the clearer to correct and reforme others And here pardon me if I be bold with my betters For it is the Ministers dutie to discouer sinne and to conuince the conscience of this and that wickednes before he can profit them that he are him This is the counsell that Ieremy receiued from the Lord and deliuereth vnto vs O City wash thy heart from wickednesse that thou mayest be saued I desire not here to sit in any mans conscience for I haue learned noâ— to iudge of any till I see what shall become of my selfe Yet as we may not reueale all sinnes and discouer our fathers nakednesse lest the vncircumcised reioyce so we may not couer some sinnes lest the vncircumcised encrease But if I may bee bold to shew you what the Lord saith concerning these sinnes then I beseech you to harken and it shall not bee long nor tedious to heare The euill of the sin of Carelesnesse too much Lenity and neglect of Iustice which bringeth in all manner of sinne not masked but with open face into the Church Common-wealth and the same to bee committed with a high hand For where haue you disobedience to Magistrates to Parents to Masters where haue you drunkennesse c. but where the Magistrate is carelesse of his office or too milde in his office When read you or heard you of the vnheard off sinne of deflouring of Virgins of killing of old men of braining of children and of forcing of women euen vnto death but when where there is no magistrate Iudg. 4.1 17.6 21.25 as the holy Ghost saith Iudg. 2.19 there was then no King in Israel When heare you superiours to bee punished for the sinnes of inferiours but when Superiours waxe carelesse of the execution of iustice For when magistrates wax carelesse of those that are committed to their charge and neglect iustice to punish offenders it is all one as if there were no law and no King in Israel For then men become beasts and like Daniels flying Eagles with the wings of wickednesse breaking into houses Dan 7. taking away lands oppressing with vsurie extortion crueltie deceit blood and blasphemie these and much more where iustice is not roare in the streetes there is no care of God nor feare of man no respect of law nor order nor regard of father or mother nor of Church or Common-wealth whether they stand or fall so they may liue as they lust Hence it is that so many orphants widowes and helplesse people crie out of the law where the law is good and vpright and