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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	according_a	heart_n	lord_n	1,002	5	3.6719	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10739	A sermon concerning the punishing of malefactors. Preached at Paules Crosse, the first of October, by Charles Richardson, preacher at Saint Katharines neere the Tower of London	Richardson, Charles, fl. 1612-1617.	1616 (1616)	STC 21018; ESTC S115967	37,754	48

A SERMON concerning the punishing of Malefactors Preached at Paules Crosse the first of October by Charles Richardson Preacher at Saint Katharines neere the Tower of London Prouerbers 20.26 A wise King scattereth the wicked and causeth the wheele to tread ouer them EX AVARITIA 〈◊〉 LONDON Printed for William Butlar and are to bee sold at his Shoppe in the Bulwarke neere to the Tower of London 1616. To the Right Honourable Thomas Earle of Lincolne increase of grace in this life and assurance of glory in the life to come Right Honourable I Am bold to present vnto your Honour this plaine and homely Sermon beseeching you to accept it as a sincere though a poore testimonie of that most dutifull affection which I owe vnto you in regard of that great kindnesse and vndeserued respect which your Honour hath euer borne towards me for these many yeares wherin I haue beene knowne vnto you The greatest Monarches haue vouchsafed to receiue poore presents at the hands of such as were not able to afford greater gifts And I haue had so long and so good experience of your Honours noble disposition that way as I doubt not but this gift how meane soeuer shall be welcome for the affection of the giuer I confesse the Doctrine of the Sermon was chiefly applyed to the Magistrates of this city before whom it was preached But because I knowe that there is as much need of reformation in the cuntry as here especially in the matter of the Sabaoth and because God hath now aduanced your Honour to a great place of eminencie in the cuntry I hope it will not be offensiue that I haue presumed to make you the Patron of it I haue long beene a witnesse of your Lordships great zeale in this respect And therefore I doubt not but as God hath now giuen you more meanes and greater power so you will more earnestly set your selfe to reforme those grosse abuses wherby God is so much dishonoured and his holy name and Gospell so highly prophaned The Church of God hath had a long expectation of great good from your Honour Now the time by Gods mercy is come wherein you may glad the hearts of many of Gods people by countenancing and supporting the despised ministerie and by curbing repressing the pride of insolent Papists and Atheistes who daily more and more manifest their impudencie against the truth and seruants of God But I take too much vpon me You haue beene so long exercised in godlinesse as I doubt not but of your selfe you will bee forward enough to euery good worke I pray God blesse your Honour together with your most vertuous and religious Ladie the hopefull Lord Clinton your eldest sonne that right noble Theophilus and all the rest of your worthy childen And the Lord enlarge your heart that you may render vnto him according to the reward bestowed vpon you Your Honours in all humble dutie and seruice CHARLES RICHARDSON A Sermon concerning the punishing of Malefactors Psalme 101.8 Betimes or earely will I destroy all the wicked of the land that I may cut off all the workers of iniquitie from the Citie of the Lord. THIS Psalme was penned by the Prophet Dauid as appeareth by the title for it is called A Psalme of Dauid And howsoeuer the time when it was penned bee not expressed yet the Psalme it selfe seemeth to intimate that he made it at his first comming to the Crowne For the argument of it is a solemne vow wherin the Prophet bindeth himselfe to the performance of his duetie in the due ordering and gouerning of himselfe his family and his Kingdome Now this vow is first propounded in the first verse I will sing Mercie and Iudgement to thee O Lord will I sing And then expounded in the rest of the Psalme Wherein we are to consider 1. What he promiseth for himselfe 2. What he promiseth concerning others For himselfe he promiseth two things 1. That he will endeauour to doe well namely to be an example of good vnto others both in his publike and priuate conuersation 2. I will doe wisely c. 2 That he will be carefull to preserue himselfe from euill both from occasions offered without by euill obiects euill examples 3 I will set no wicked thing c. And also from occasions within his own heart where he knew there was matter enough to corrupt him though there were no outward prouocation at all 4 A froward heart c. Concerning others we are to consider 1 What hee promiseth concerning those that should haue accesse to him And because he knew that two sorts of persons would seeke to insinuate themselues into his fauour such as were maliciously sclanderous making other mens disgrace a step for them to climbe by such as were ambitiously proud aspiring to places of honour without desert therfore he sheweth how he wil cary himselfe towards them 5 The one he wil destroy the other he will not suffer that all other wicked persons might know what entertainment they were to looke for at his hands 2 What he promiseth cōcerning such as he was to imploy either as Counsellors of Estate in the affaires of his kingdome or as seruāts in the businesses of his family where he sheweth 1 What manner of persons he wil make choice of Ver. 6. Mine eyes shal be to the faithfull of the land c. 2. Whom he would refuse vers 7. namely deceitful persons such as tel lies 3. What he promiseth concerning all his Subiects his whole Kingdome in generall And because the comfort peace of good subiects cōsisteth in taking away the wicked he promiseth to suppres all such to the vttermost of his power in this verse which I haue chosen And thus we see how these words do depēd vpon the rest of the Psal Wherein for our more orderly proceeding we are to cōsider foure things in generall 1. King Dauids iustice seuerity in punishing offenders in these words I will destroy the wicked cut off the workers of iniquity Wherein we may note 1. The action which he wil performe set out in two words destroy and cut off 2. The obiect of the action or the persons on whom he will execute Iustice in this manner namely the wicked the workers of Iniquity Where the latter phraise expoūdeth the former 2. His equall proceeding therein he wil destroy Al the wicked cut off All the workers of iniquitie without partialitie 3. His diligence he will do it betimes without delay 4. The end why he will doe it betimes without delay 4. The end why he will doe it that Ierusalem the City of the Lord may be purged from euill I wil destroy This is not so to be vnderstood as if the Prophet would inflict a like punishment vpon all offenders for that were iniustice For as there is difference of offences so there must be difference of punishments All offenders must be punished but as we shall see afterwards euery one

piece of bread Hereupon the Apostle chargeth Timotheus euen before God 18.21 and the Lord Iesus Christ and the elect Angels that in executing the ecclesiasticall censures vpon wicked persōs 1. Tim. 5.21 he should not preferre one before another and that he should doe nothing partially Wher he vseth two words of great signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first doth signifie to esteeme highly of some one man in respect of others which is most intollerable in a Iudge who must sit in the place of iustice not to iudge of mens persons but according to their causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza The second is borrowed from him that holdeth the ballance implying that the Iudge must waigh the causes of men that are at variance as it were in a balance so as he must incline to neither part otherwise there can be no right iudgement Secondly this respect of persons and this parcialitie is condemned also in punishing When the Lord had appointed punishments by way of retaliation vnto him that had any way hurt his brother hee addeth in the end Ye shall haue one law it shall be as well for the stranger as for one borne in the country The stranger if he deserue fauour must haue as much sauour as if he were borne in the country and he that is borne in the country must be punished with as much seuerity as if he were a stranger Againe the Lord commandeth Deu. 17.25 If there be found among you in any of thy cities which the Lord thy God giu th thee man or woman that hath wrought wick●dnesse in the sight of the Lord thy God c. then thou shalt bring foorth that man or that woman vnto thy gates and shalt stone them with stones till thy 〈◊〉 We see here is none excepted Whosoeuer they be that transgresse high or low rich or poore they must be punished And therefore in some cases it were not lawfull for the father or mother to spare their owne sonne that was borne of their bone and flesh of their flesh If any man haue a sonne saith the Lord that is stubburne and disobedient Deut. 11.18 19.21 which will not hearken to the voice of his father nor the vo●ce of his mother c. then shall his father and his mother take him and bring him out vnto t e Elders of his citie and then all the men of his citie shall stone him with stones vnto death Yea there is not any bond of nature or of friendship that should hinder a man from the performance of this duetie according to that strict charge and precept of the Lord. Deut. 13.6.7.8.9.10 If thy brother the sonne of thy mother or thine owne sonne or thy daughter or thy wife that lieth in thy bosome or thy friend which is as thine owne soule entice thee secretly saying let vs goe and serue us other Gods c. Thou shalt not consent vnto him nor h●are him neither shall thine eie pitie him nor shew mercy nor keepe him secret But thou shalt eu n kill him thine hand shall be first vpon him to put him to death and then the hands of all the people 2. Cron. 15.16 c. And therefore Asa king of Iudah is commended in the word of God for his vprightnesse in this respect that when Maacha his owne mother committed idolatry he would not spare her but punished her euen by deposing her from her regency And indeede it is truely said a Iustitium non nouit patrem non nouit matte n ventatem vo●s that Iustice knoweth neither father nor mother but onely the truth As Moses testifieth of Leui that he said vnto his father and to his mothe I haue not seene him neither knew he his brethren nor knew his owne children so must it be with euery good Magistrate The neerest kinsmen and dearest friends that he hath in the world must haue no more fauour then other men Besides the Lord hath entitled and stiled Magistrates by the name of Gods as Dauid saith God standeth in the assembly of gods Psal 82.1.6 he iudgeth among Gods And againe I haue said ye are gods c. And therefore as they communicate with God in his name so also they should follow his example Now the Scripture doth euery where teach vs that God is no respecter of persons The Lord your God saith Moses is God of gods Deut. 10.17 18. and Lord of Lords a great God mighty and terrible which excepteth no persons nor taketh reward c. And Iehosaphat exhorting his Iudges that he had made to the due execution of iustice vseth Gods example as an argument to perswade thē therunto Let the feare of the Lord saith he be vpon you 2. Chr. 19.7 take heed and doe it for there is no iniquity with the Lrrd our God neither respect of persons nor receiuing of reward And Elihu affirmeth the same in the booke of Iob. Iob 34.19 The Lord accepteth not the persons of Princes and regardeth not the rich more then the poore for they be all the worke of his hands The greatest and the richest are like to finde no more fauour at his hands then the meanest and the poorest Isa 11.3 for he made the one as well as the other And the Prophet Isaiah speaking of the kingdome and dominion of Christ saith He shall not iudge after the sight of his eyes he shall not bee caried with outward respects to condemne or absolue any man without cause In a word the Apostle Peter saith 1. Pet. 1.17 that God without respect of persons iudgeth according to euery mans worke And we see by experience that the greatest potentates and mightiest monarches in the world can no more escape the vengeance of God then the poorest wretches that liue vpon the earth Witnesse Pharaoh Nabuchad-nezzar and diuerse others whom God brought to confusion notwithstanding all their pride Neither can the greatest multitude of sinners that are rescue themselues from the stroake of his punishing hand no more then if they were but a few or but one person as we see in the old world in Sodome and Gomorha and the cities about them and in the great army of Sennacherib Yea the Lord correcteth his dearest children euen as well as those that are his enemies As the Apostle Peter 1 Pet. 4 17. saith The time is come that iudgement must beginne at the house of God And the Lord himselfe saith to the wicked nations Loe Ier. 25.29 I beginne to plague the citie where my name is called vpon and should you goe free And speaking of the children and posteritie of Dauid whom he loued so dearely Psal 89.30.31.32.33 as he promised that he would Neuer take his louing kindnesse from them saith notwithstanding that If they forsake his law and walke not in his iudgements if they breake his statutes and keepe not his commandements he would visit their transgression with the