A SERMON concerning the punishing of Malefactors.  
Preached at Paul's Cross, the first of October, by Charles Richardson, Preacher at Saint Katherine's near the Tower of London.  Proverbers' 20.26. 
A wise King scattereth the wicked and causeth the wheel to tread over them.  
EX AVARITIA 〈◊〉  
LONDON, Printed for William Butler, and are to be sold at his Shop in the Bulwark, near to the Tower of London. 1616.   

To the Right Honourable Thomas Earl of Lincoln, increase of grace in this life, and assurance of glory in the life to come.  
Right Honourable,  
I Am bold to present unto your Honour, this plain and homely Sermon, beseeching you to accept it as a sincere (though a poor) testimony of that most dutiful affection which I own unto you, in regard of that great kindness, and undeserved respect, which your Honour hath ever borne towards me, for these many years wherein I have been known unto you. The greatest monarchs have vouchsafed, to receive poor presents at the hands of such, as were not able to afford greater gifts. And I have had so long and so good experience of your Honours noble disposition that way, as I doubt not, but this gift, how mean soever, shall be welcome for the affection of the giver. I confess the Doctrine of the Sermon was chief applied to the Magistrates of this city, before whom it was preached. But because I know, that there is as much need of reformation in the country as here, especially in the matter of the Sabaoth, and because God hath now advanced your Honour to a great place of eminency in the country, I hope it will not be offensive, that I have presumed to make you the Patron of it. I have long been a witness of your Lordship's great zeal in this respect. And therefore I doubt not, but as God hath now given you more means and greater power, so you will more earnestly set yourself to reform those gross abuses, whereby God is so much dishonoured, and his holy name and Gospel so highly profaned. The Church of God hath had a long expectation of great good from your Honour. Now the time, by God's mercy is come wherein you may glad the hearts of many of God's people, by countenancing and supporting the despised ministery, and by curbing & repressing the pride of insolent Papists and Atheists, who daily more and more manifest their impudency against the truth and servants of God. But I take too much upon me. You have been so long exercised in godliness, as I doubt not, but of yourself you will be forward enough to every good work. I pray God bless your Honour together with your most virtuous and religious Lady, the hopeful Lord Clinton your eldest, son, that right noble Theophilus, and all the rest of your worthy childen. And the Lord enlarge your heart that you may render unto him according to the reward bestowed upon you.  
Your Honours in all humble duty and service, CHARLES RICHARDSON.   

A Sermon concerning the punishing of Malefactors.  Psalm 101.8. 
Betimes, or early, will I destroy all the wicked of the land: that I may cut off all the workers of iniquity from the City of the Lord.  
THIS Psalm was penned by the Prophet David, as appeareth by the title, for it is called A Psalm of David. And howsoever the time when it was penned be not expressed: yet the Psalm itself seemeth to intimate, that he made it at his first coming to the Crown. For the argument of it is a solemn vow, wherein the Prophet bindeth himself, to the performance of his duty, in the due ordering and governing of himself, his family, and his Kingdom. Now this vow is first propounded in the first verse, I will sing Mercy and judgement, to thee, O Lord will I sing. And then expounded in the rest of the Psalm. Wherein we are to consider, 1. What he promiseth for himself. 2. What he promiseth concerning others. For himself he promiseth two things. 1. That he will endeavour to do well, namely, to be an example of good unto others, both in his public and private conversation. 2. I will do wisely, etc. 2 That he will be careful to preserve himself from evil, both from occasions offered without, by evil objects & evil examples. 3 I will set no wicked thing etc. And also from occasions within his own heart, where he knew there was matter enough to corrupt him, though there were no outward provocation at all. 4 A froward heart etc. Concerning others we are to consider. 1 What he promiseth concerning those that should have access to him. And because he knew, that two sorts of persons would seek to insinuate themselves into his favour, such as were maliciously slanderoous, making other men's disgrace a step for them to climb by: & such as were ambitiously proud, aspiring to places of honour without desert, therefore he showeth how he will carry himself towards them. 5 The one he will destroy, the other he will not suffer, that all other wicked persons might know, what entertainment they were to look for at his hands. 2 What he promiseth concerning such as he was to employ, either as Counsellors of Estate, in the affairs of his kingdom, or as servants in the businesses of his family: where he showeth. 1 What manner of persons he will make choice of. Ver. 6. Mine eyes shallbe to the faithful of the land, etc. 2. Whom he would refuse vers. 7. namely deceitful persons, & such as tell lies. 3. What he promiseth concerning all his Subjects & his whole Kingdom in general. And because the comfort & peace of good subjects consists in taking away the wicked, he promiseth to suppress all such to the uttermost of his power, in this verse which I have chosen. And thus we see how these words do depend upon the rest of the Psal.  
Wherein, for our more orderly proceeding, we are to consider four things in general. 1. King David's justice & severity 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 will perform, set out in two words, destroy and cut off. 2. The object of the action, or the persons on whom he will execute justice in this manner, namely, the wicked, & the workers of Iniquity. Where the latter phrase expoundeth the former. 2. His equal proceeding therein, he will destroy All the wicked & cut off All the workers of iniquity, without partiality. 3. His diligence, he will do it betimes, without delay. 4. The end why he will do it betimes, without delay. 4. The end why he will do it, that jerusalem the City of the Lord, may be purged from evil.  
I will destroy. This is not so to be understood, as if the Prophet would inflict a like punishment upon all offenders, for that were injustice. 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) every one according to the quality of his fault. Our instruction then from hence is this; That they that are in authority, 
Prou. 20.26  are bound to punish the wicked. Solomon saith, A wise king scattereth the wick d and bringeth the wheel over them. And the Lord commanded Moses, that if any man did falsely accuse his brother, look what punishment soever he should have suffered, if the accusation had been true, 
Deut. 19.19 21.  the same punishment should be inflicted upon the accuser himse fe. Ye sha●l do to him as he had thought to have done to his brother. Thine eye shall have no compassion: but life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. And in an other place, if a man by due examination of his cause, were found worthy to be beaten, 
Deut. 25.1.2. Levi. 24.16  the judge must cause him to lie down, and to be beaten before his face. Again, the Lord gave a special and a strict charge, that he that blasphemed the name of the Lord should be put to death: all the congregation should stone him to death. So likewise, 
Num. 5.301  whosoever did any thing presumptuously▪ was to be cut off from among his people. I confess that men at the first are to be alured to obedience by rewards and other gentle courses, but if that will not serve the turn, than severity must be used, 
Praemio et paena. Solon.  and punishments must be inflicted. Whereupon the Philosopher said, hat the common wealth was upheld by two things, namely by rewards and punishments. But howsoever, if there be not severity to keep men in awe, the common wealth cannot be well governed. And therefore it was the commandment of Artaxerxes King of Persia unto Ezra, that whosoever would not do the law of his God, and the King's law, he should have judgement etc. And there are many reasons which may further confirm the truth of this point. For first if punishment be not inflicted upon offenders▪ much evil and hurt will follow thereupon as namely, first of all the offender himself, and others also are animated and encouraged in their lewd courses: Their hands are strengthened that they cannot return from their wickedness, as the Prophet saith in another sense. 
jer. 23.14.  
a Maxima peccandi ille cebra impunitatis spes. Cic. Milone.  The greatest provocation that can be, is hope of impunity. Neither is any greater cause of evil, than liberty to do evil. Because Eli would not correct his sons, but rather stroked their heads when they did amiss, therefore they behaved themselves so vilely in their places, as by reason of their sin, men abhorred the Offering of the Lord. And because David did so cocker Adoniah, as he would not displease him from his Childhood, to say, 
1. Sam. 2.17 23.24. 1. Ki. 1.5.6.  Why hast thou done so? Therefore there was none more ready to take the Crown from his Father's head. As it is in private families, so it is in commonwealths, when men are not punished according to their deserts, they become more dissolute. And therefore Bernard saith well, 
b Nulla maio mali c● usa, quam licentia mali. Cas.  
b Impunitas incuriae soboles, insolen iae matter, t●ansgressionum ●ut. ix. Ber. de Consid. l. 3.  Impunity is the brood of carelessness, the mother of insolency, the nurse of transgressions. 
c Ad pecca●dum p aecipi tes f●n, qui impune peccant. Tract. 1. contra Demetr. Alex ab Alex. lib. 3 cap. 5. Psal. 10.5.6 Eccles 8.11.  And Cyprian, They that sin without controlment, run headlong to sin. Impunity is the fuel, that feedeth the fury of dissolute and unbridled persons. And therefore, it was wisely provided by the Romans, that their Magistrates should never come in public without their Officers, to bear halberds and rods before them, for the terror of those that should offend. As wicked men deal with Almighty God, so do they deal with the Magistrate his Deputy. David saith of the wicked, that because his ways always prosper, and the judgements of God are out of his sight, therefore he saith in his heart, I shall never be moved, nor be in danger, and, God hath forgotten, he hideth away his face, and will never see. And Solomon saith, Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil. So when the Magistrate is negligent in punishing offenders, they and others are more emboldened to sin. We read in the book of judges, 
jud. 17 6 & 18 1 & 19.1. & 21 25.  of many grievous abominations, that were committed among the Israelites as namely Micahs making of a graven and a molten Image, and consecrating of a Levite for Idolatrous service: the Danites spoiling their brethren by force of Arms, and sacking of their cities▪ the horrible abuse offered to the Levites wife etc. And the cause of all is said to be this In those days there was no King in Israel there was no Magistrate nor Law to punish them, but every man did that which was good in his own eyes.  
Secondly, when men are suffered to transgress without punishment, the wrath of God is provoked, and public calamities are pulled down upon the land. The Lord told the people of Israel, that if blood were shed in the land, and the murderer not put to death, 
Num. 35.33  the land was defiled and made liable to God's heavy displeasure. When Ahab charged the Prophet Elijah, that he was the man that troubled Israel, 
1. Kin. 18.18.  and caused that great famine that was in the land: he answered boldly, That it was he and his Father's house that troubled Israel, in that he suffered so much Idolatry to be unpunished. When Achan had stolen the consecrated thing, the wrath of the Lord was so kindled against all the Host of Israel, 
Josh. 7.11.12.  that they could not stand, but were discomfited before their enemies. Ye●, the Lord threatened, that he would be no more with them, unless they destroyed that person from among them. When that villainy was committed upon the Levites Concubine and the Beniamites would not deliver those wicked men that had done it, 
judg. 20.12.13. etc.  that they might be put to death to put away evil from Israel, the Lord stirred up the rest of their brethren to make war e against them, till the whole Tribe was almost destroyed. 
2. Sam. 21.1.  So long as the murder committed by Saul upon the Gibeonites, was unpunished, the Lord sent a grievous famine upon the land of Israel three years together. And whiles jonah, that had fled from the presence of God, 
jonah. 1.4.  was in the Ship, a great wind and a mighty Tempost, raised by the Lord pursued the Ship, that it was like to be broken, and all the Mariners in danger of drowning. On the contrary side, wh●●●● c● is executed upon wicked doers, the wrath of God is turned away, and he is pacified and appeased. When the wrath of Lord was kindled against Israel, 
Num. 25.3.4.  because he had joined himself to Baal-Peor: the Lord himself commanded Moses to take all the heads of the people, and hang them up before the Lord against the sun, that the indignation of the Lords wrath might be turned from Israel. And according, when Phinehas▪ 
Ps. 106.30.  in an holy zeal, had thrust through the man of Israel and the Midianitish woman with a spear, the plague ceased from the children of Israel. And David relating the same story said, that Phinehas stood up and executed judgement, and the plague was stayed. When Achan and all that belonged unto him were stoned unto death, 
Josh. 7.25.26. & 8. tot.  the Lord turned from his fiery wrath against Israel, so that whereas before their enemies chased them and smote them, 
jonah. 1, 15  now they achieved many great and famous victories. When jonah was once cast into the sea, 
2. Sam. 21.9.14.  the sea presently ceased from her raging. When the seven sons of Saul were hanged up in Gibea of Saul as the Gibeonites requited God was then appeased with the land And in a word, 
1. King. 18.40.45.  when Eliah had slain the fou●e hundred false Prophets & idolatrous priests of Baal, whereas before there had been neither d●aw nor rain for a long time, the Lord presently sent rain in abundance, whereby the former famine ceased. And therefore, if Magistrates desire, either to prevent the judgements that are threatened, or hang over the land, or to remove those that are already inflicted, they must carefully look to the punishing of such as by their wickedness increase the wrath of God upon the land. 
Nehem. 13.18.   
Thirdly, where wicked men escape unpunished, yea not only so, 
Prou. 28.28 & 29.2.  but (as oft it falleth out) are exalted, there the good are grieved and discouraged: yea, as Solomon saith, they are constrained to hide themselves and to sigh and mourn for sorrow. It is a true saying, 
a Bonis nocet qui malis parcit.  he hurteth the good, that spareth them that are evil. The Apostle insinuateth, that Magistrates ought to provide, that those that are under them may lead a quiet and a peaceable life in all godliness and honesty. 
1. Tim. 2.2.  But it cannot be, that men should live peaceably and quietly, unless wicked men by punishments be restrained and kept in awe, for they will be so insolent, as a man of a quiet disposition cannot dwell by them; but the more he shall seek for peace, 
Psal. 120.7.  the more will they be bend to war, as David saith of his enemies. Neither is it possible that godliness and honesty should flourish where wicked persons are uncontrolled. For as weeds let grow do overtoppe the good corn, and choke it: so lewd persons left at liberty, hinder the growth of piety and godliness.  
And as all these evils do follow upon the neglect of this duty: so on the contrary side, much good will redound to the commonwealth, where it is carefully and diligently put in practice. As first of all, the party delinquent is by this means reform, and brought to live in better order. For that that Solomon speaketh of children, is true also of elder persons, that foolishness is bound in their heart, 
Pro. 22.15.  but the rod of correction shall drive it away from them. And therefore, he saith in another place. 
& 20.30.  The blueness of the wound serveth to purge the evil, and the stripes within the bowels of the belly. And hereof we have an example in the incestuous person, who being excommunicated and delivered unto Satan, was thereby brought to such humiliation and repentance, 
2. Cor. 2.6.7  that the Apostle exhorteth the Corinthians to receive him again into the bosom of the Church, lest he should be swallowed up of overmuch heaviness. And many amongst us have confessed, that had it not been for correction, they had never come to good. But if it be so, as sometimes we see it cometh to pass, that a man is so hardened in evil, as that by punishment he cannot be quite reclaimed: yet he is so kerbed and kept in awe, as he dare not sin so boldly as otherwise he would. 
b Meliores sunt quos dirigit amor, sed plu es quos co●●igit timor  For howsoever it be true, that the better sort are directed by love, yet the greater sort are corrected by fear. 
c Oderunt peccare mali formidine pocnae.  And even the worst that are, will abstain from evil for fear of punishment.  
Secondly, by the punishment of malefactors, others will be admonished to walk more warily. The Lord told Moses that when due punishment should be inflicted upon the false witnesses, 
Deut 19.19 20. & 21.21  The rest should hear and fear, and should henceforth commit no more any such wickedness among them. And commandment is given, that the stubborn and disobedient Son should be stoned with stones, that all Israel may hear it and fear. 
1. Tim. 5.20 Prou. 21.11.  And the Apostle chargeth Timotheus, to rebuke them openly that sin, that the rest also may fear. And Solomon saith expressly, that when a Scorner is punished, the simple will be wise. 
a Animaduersiones' quo notoriores, eo plus ad exemplum emendatione inque proficiunt. Sen. de ira. l 3.  And doubtless, public chastisements and punishments are very profitable for the example and amendment of others. 
b  fulnuna pâncorum periculo cadunt, omi●unsmetu. sic animadue●siones terrent latius quam nocent.  For as the Thunderbolt falleth with the danger of a few, but with the fear of all: so the terror of punishments teacheth further than the smart. 
c Metus ad omnes, poena ad paucos pervenit. Cic. pro A Cluentio. Punitis malis f●iunt justi attentiores, et Chrysost. in Ps. 7.  For the fear is extended to all men, but the punishment to a few. To this purpose Chrysostom● hath a good saying. (d) When the evil are punished, saith he the righteous are made more careful. For as a sound man when he seethe one that is wounded either feared or lanced, is made more careful of his own health: so when a man seethe a malefactor brought to deserved punishment, he is admonished to take heed of such courses. It was a true saying in the general of the Proconsul to Cyprian at his Martyrdom, though ill applied to him in particular 
e In sanguine tuo caeteri descent discipli.  In thy blood the rest will learn discipline.  
Lust of all, when as by due execution of justice dissolute persons are cut off, the whole body of the Commonwealth is preserved from infection 
f Cic. in M. Anton. Phil. 8.  As in a found body, if there be any thing that endangereth the rest of the body, we suffer it be feared and cut, that some one me●b●r may rather perish than the whole body: so in the body of the Commonwealth, that the whole may be preserved, let all that is hurtful be cut off. 
g Cuncta prius tentand●, s●d ●um dicab●le vulnus Ense residendum, ne pars sincera trahatu. Ovid Metam lib. 1.  All other courses (●s the Poet said are first to be taken; and all other means to be used, but if the wound be incurerable, it must be cut off, that the found parts be not infected. 
a Truncatur 〈◊〉 a●tus, ut l●ceat reliquis securum vivere membris. Claudian.  And sometimes we cut off a joint, that the rest of the members may be without fear.  
And thus we see the necessity of the performance of this duty: Now for the better effecting thereof, it is necessary that good Laws be established, and that they be carefully and duly executed. It cannot be denied, but that we have in this kingdom as good and as wholesome Laws, as any nation in Christendom, only it is to be lamented that the execution of them is so much neglected. It were to be wished that they that have authority in this case, would be careful, that the Laws made with so good advice, and so great wisdom, may not be like an abortive fruit, dead as soon as they are borne.  
Law, though never so excellent, without execution, 
Leges vel oblivione vel contemptu pabolit●e, securi orem lu●uni fecere. Cor. Tacit. Annal. lib. 3. 2. Chr. 34.4  are but like a body without a soul, like a sword that rusteth in the sheath, and like a medicine that is not applied. b And as one saith well, when the Laws are abolished, either by forgetfulness or contempt, they make men more secure and riotous. Now the Laws will never be well executed, nor abuses reform, unless the Magistrate, as much as lieth in him, see it done with his own eyes. There is a worthy precedent thereof in good josiah of whom it is said, that when he began to root out idolatry, they broke down in his fight the Altars of Baalim, and cut down the Images that were upon them. Yea he went throughout all the land of Israel, to destroy the Altars, and the groves, and to break and stamp to powder the images, etc. and then returned to jerusalem: he would not trust his officers with the business, but saw it done himself. 
c Sabel. Ennead. 5. lib. 4.  When the Romans had nominated Titus Manlius Torquatus to be Consul, he aleadging the infirmity of his eyes, refused the honour, and said, he should bring in a very evil and pernicious example, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if he should undertake to govern the commonwealth with other men's eyes. And therefore Homer requireth of a Magistrate, that he have eyes before and behind that he may look every way. Otherwise, if they refer all to under officers, who it may be, either love the sin themselves, or else are many times corrupted with bribes, they shall easily be deceived.  
This doctrine doth serve: first, for the reproof of all those, 
Use 1.  that being in authority, are not careful to punish disordered persons. As there are many that are too indulgent, and wink too much at those that deserve punishment. Some because they are guilty themselves, cannot with any face punish sin in others. If the Magistrate be a swearer, or a drankard, or a whoremaster, or a profaner of the Sabboath, how can he set himself to punish these vices in other men? Others, again there are, that forbear to punish malefactors, because they would be counted pitiful and merciful men, not remembering the old proverb, that foolish pity waxeth the city. 
b Multi ibi nomen crudelita tis imponunt etc August de bono discipl.  Many saith Saint Augustine, call that cruelty, when for love of discipline, the fault committed is revenged by the punishments of the offender: whereas the sentence of him that punisheth, satisfieth the law, and redoundeth to the good, not only of them that are present, but even of them also that are yet unborn. 
c Severitas utilitate publica rependitur. Cor. Tac: Annal lib. 14.  So that, the severity that is used in this case, is recompensed with the public benefits. 
d Maluit Domitius crudelis in animad. vertendo, quam in praeter mittando dissolutus videri. Cic. in ver. lib. 5. Num. 12.3. Exod. 32.27.28. 1. King. 2.5 6.7.8.  It is said of Domitius, that he had rather seem cruel in punishing, then dissolute in sparing. Moses was a very meek man, above all that were upon the earth: and yet he batheth his hands in the blood of his brethren, when they had dishonoured God, by making and worshipping the golden calf. And David that was all his life of so mild a disposition, and so tender hearted, that when opportunity was offered him twice, he would not lay his hands upon Saul though he were his mortal enemy, yea his heart did smite him, when he had but cut off the lap of his garment, yet at his death he maketh a bloody will, and chargeth Solomon that he should cause the grey head of joab and Shemei to go to the grave with blood. Both of them by this cruelty sanctified their heads, whiles they executed the vengeance committed unto them by God which otherwise, by sparing they should have pollunted. 
Caluin instit. lib. 4. cap. 20. sect. 10. Exo. 32.29  As Moses bade the Isaelites concecrate their hands to the Lord, every man upon his son and upon his brother. Others yet there be, that use too much connivency in this case, because they would be thought to be quiet and peaceable. And this is commonly the fault of such as he annual Magistrates, who because they are not long to continue in place of authority, are loath to be too busy and too meddling for their time. They desire every bodies good word, let them that come after them, look to the reformation of things that are amiss. But they forget in the mean while the Apostles exhortation, who saith, follow peace with all men and holiness, without which no man shall see the Lord. 
Heb. 12.14.  So far as peace may stand with holinesset so far a man should labour to be peaceable, but if it cannot stand with holiness war is to be preferred before such peace. When jehoram asked jehu, Is it peace jehu? he answeted, What peace, 
2. Kin. 9.22  whiles the whoredoms of thy mother jezebel, and her witchcrafts are great in number? So should every godly Magistrate resolve in a holy zeal, never to be at peace with wicked persons, so long as their sins are unpunished. Last of all▪ there be others, that are ready to speak and write for lewd persons, to rescue them, as it were from, the hand and stroke of the Magistrate. As we see by common experience, that there is none so vile, but one or other will entreat for him, abusing that favour or credit which they have with men of authority, to the countenancing and bolstering up of ungodliness, Well, let all these persons know, that if by any of these means they subduce a malefactor from deserved punishment, they make themselves guilty of his sin. It is a true saying, 
a judex damnatu, cum no cens absoluitur.  the judge is condemned when the offender is absolved. 
b qui non votat peccare cum potest jubet Sen. Prou. 24.24 & 17.15.  And he that doth not restrain a man, when it is in his power, doth command him to sin. Again, Solomon saith, He that saith to the wicked, thou art righteous, him shall the people curse, and the multitude shall abhor him. And in another place, He that justifieth the wicked is abomination to the Lord Giving us to understand, that whereas they think by this means, to win the favour and estimation of men, they make themselves odious both to God and all good men. Besides the Scripture maketh it clear and evident, that by this remissness they make themselves liable to the wrath of God. When the Lord sent Saul in expedition against the Amalekites, and gave him a charge to smite them, 
1. Sam. 15.3  and to destroy all that appertained unto them, and to have no compassion on them, but to stay both man and woman, 
8.  infant and suckling, etc. And he contrary to this charge, took A●ag the King alive, Samuel was sent to tell him, 
23.  that because he had in that manner cast away the word of the Lord, the Lord had cast him away from being King. And whereas Ahab had by God's assistance discomfited Benhadad the King of Syria, and had not put him to death, 
1. King. 20.42.  but upon certain conditions had let him go, a Prophet was sent unto him with this message. Because thou hast let go out of thine hand a man whom I appointed to die, thy lif● shall go for his life, and thy people for his people. Malefacctors and wicked persons by the law of God are appointed to die, the Lord hath given Magistrates a charge to that purpose, if therefore they, for foolish pity, or any other respect let them escape, they may justly fear, that God's hand will be upon themselves. And many times we see by experience, that a wicked wretch reserved from due punishment, proveth a continual vexation to him that hath spared him. As the nations that inhabited the land of Canaan being not cast out and destroyed by the Israelites, 
Josh. 23.13. Iud 2.3.  as God had commanded them, were made by the just judgement of God, A snare and destruction unto them, and a whip on their sides, and a thorn in their eyes.  
Secondly, this doctrine doth serve to admonish all that are in authority, 
Rom. 13.4.  to set themselves with care and conscience to perform this duty. The Magistrate must not bear the sword for nought, as the Apostle saith, he must not be like a Scarecrow to let the birds pick straws out of his nose, but he must draw the sword that God hath put in his hand, to cut off such as will not otherwise be reclaimed. And herein he must spare none. If a pecuniary m●●● be to be inflicted, 
a qui non habe in ac●e, luat in corpore.  he that hath it not in his purse, let him pay it on his skin. If he deserve a corporal punishment, the Magistrate must not omit it, 
Deu. 19.21  his eye must have no compassion. And herein he hath the example of our Saviour Christ, who coming to drive the buyers and sellers out of the Temple, doth not prepare his ears to hear them, but a whip to scourge them. 
Bern. de consid. lib. 1.  He maketh no words, nor receiveth any answer, for he sitteth not as a judge, but pursueth them as a revenger. The Magistrate must do likewise, his zeal must be inflamed against the general impudence of the times, he must make ungodly persons afraid of his countenance, so as they shall not dare to come in his sight. As job saith, that when he was in prosperity, his authority did so terrify the wicked of his time, that they durst not show their heads, they were chased from among men, 
job 30.3.4.5.6.  and were constrained to flee into wilderness 〈◊〉 and there to hide themselves in olenius of rivers, and holes of the earth, and rocks, where they cut up nettles by the bushes, and the iuriper roots were their meat. Yea the least sin that is must not escape unpunished. We see by experience, that many times a little itch turneth to a filthy leprosy, that spreadeth itself over the whole body: so a mass of evil doth often arise of a small beginning. A grain of poison is enough to take away a man's life, and the least evil is sufficient to spoil a whole city. 
Casus in p●li●  And therefore in evils we are not to respect the weight of them, but the danger, not the greatness, but the contagiousness. The least mote of evil, as one saith, is not to be neglected. The Magistrate must take heed that by the name of a little evi l, he be not dece●ued with this paralogism, forgive this, this is but a small fault, and forgive this, this is but a small fault, and so every fault shall be accounted small, and none shall be punished. As in a diseased body, physicians labour to leave no corrupt humour, that may endanger the body: so the Magistrate must leave nothing in the commonwealth, that may be hurtful to it. 
a Part●● saepe scin●●lla neglecta magnum excitavit incendium. Curt. lib. 6.  A little spark not regarded, hath many times raised a great f●re: so a little evil neglected, hath often turned to a great mischief. But as the Magistrate must punish all sin in general, so more especially such as make most to the dishonour of God, as blasphemous swearing, drunkenness, whoredom, profanation of the Sabboath, and such like.  
Now herein many Magistrates are much to blame. They are severe enough to punish the least disgrace that is offered to their own persons. But let God be never so much dishonoured, and his Sabboathes never so greatly polluted, there are but a few that do regard i●. I confess there hath been a good beginning made this last year, for the reformation of the Sabboath. The right honourable the Lord Maior that now is, and the other officers that assisted him, have taken great pains in restraining the abuses and disorders, that are in Ta●●rn●s and Alehouses on that day. I wish the like care may be continued in the next year. And therefore I would entreat the Lord Elect that is to succeed, that the example of those that have gone before him may encourage him to undertake this good work of the Lord. He shall find it an easier matter than it was before, because the ye are already well broken to his hands, ungodliness is already well kerbed, it were pity that by any future remissness, it should get head again. And let me exhort the right worshipful Sheriffs, that are newly come in place: that as they are famous in this respect, that they are brothers by nature (a thing seldom or never seen before in this city) so also they would join together in brotherly affection, that with one heart and one hand they may set themselves, to the uttermost of their authority, to punish and root out all ungodly persons. So shall they transfer a blessed memory of their names to all posterity, and no doubt the Lord will remember them in goodness for the same.  
There is another sort of wicked persons, that deserve to be severely pun shed. And they are those which foolish people call wise men and wise women: but indeed are wizards and sorcerers, very ●i●mes of the devil, that take upon them by the a●●● of the devil to help men to things that are l●st or stoine. These are so odious in the sight of God, as he can by no mea●es endure them. Let none be found among you (saith the Lord that useth witchcra●●●r is a r guarder of times or a sorcerer, 
Deu 18 10 11.12.  or a ●k●●er or that c●●●●●●eth with spirits, or a soothsayers or that a ●eth counsel of the dead For all that do such things, are ●bho● nation unto the Lord. And therefore ●e hath given express commandment, that they shall be put to death. Thou shalt not suffer a witch, (and and these upon the point are no better to live. And again, If a man or woman have a spirit of divination, 
Exo 22.18 Levi. 20.27  or so h●saying ●a● doubtless these have they shall die the death, they shall stone them to death, their blo●d shall be upon them. An as David saith of idols that all that trust in them are like unto them? 
Psal. 115.8  So all that 〈◊〉 unto these instruments of the devil, are every w●nt as abominable to God as themselves are. And therefore he doth precisely co●demne all such practices. 
Leu 19.31.  Ye shall not regard them that work with spirits neither soothe sayers: ye shall not seek to t 'em ●o be defiled by them I am the ●o d your God. And in another p●a●▪ If any turn of ere such as work with spirits and after sooth sayers to go a who●●ing after them: 
Leu. 20.6.  then will I set my face against that man, and will cut him off from among his people. And how severely th' s threatening was executed, 〈◊〉 a● pea●e in two fearful examples. The one is of Ahaziah king of Israel who being h●rt with a fall out of a window, 
2. Kin. 1.2 3.4.16.1.  sent messengers to inquire of Baa●zebub the God of akron, that is of the devil, to see whether he should recover of his disease or no. But the Lord sent him word by his messengers, and after caused the Prophet Eliah to tell him to his face, that because he had inquired of Baal zebub, as if there had been no God in Israel, therefore he should not come down off the bed, on which he was gone up, but should die the death. And it came to pass accordingly. The other is of Saul who, ●s the Scripture saith in plain terms; 
1. Chron. 10.13 14.  died for his transgressions, which he committed against the Lord, even against the word of the Lord which he kep● not, and because he sought and asked counsel of one that had a familiar spirit, and asked not of the Lord therefore he● slew him, etc. Seeing then this practice is so damnable, and so much displeasing unto God, it shall be a work worthy the care of a Christian Magistrate, by due punishment to restrain the a●e.  
Bu● of all other, there are none that do so much deserve to be punished with all severity, as our traitorous Pap sts tha● viperous brood, who being nourished in our bosoms do most unnaturally seek to eat out our bowls. 
a Cic. in Cat. 4  They that have so often sought by horrible conspiracies to take away a l our lives, are not worthy for one moment to enjoy the benefit of their lives: much less are they worthy to partake in the privilege of subjects. It was the Orators rule against Catiline; and it holdeth in all such as he● is that 
b qui reipub. hostis est ●s civis ste null modo potest, ibid.  he that is an enemy to the Commonwealth cannot by any means be a true sub●ect. Neither shall our Magist ates need to fear to be counted cruel in punishing such seditious and rebellious persons as these.  
Nay rather, if they be most severe in this case, they shall be thought merciful: but if they be remiss and negligent, they shall be subject to the imputation of extreme cruelty to their Country and Commonwealth. Now among these, there are none to be proceeded against with more extremity, than their Priests and Jesuits, the ringleaders of villainy. But I give them a wrong name: they deserve rather to be called Iudasites, then Jesuits, for they are far more like to judas, then to jesus: as Cyprian said of some such as they are 
c Non potest esse cum christo qui imitator judae mal●● esse quam Christi. serm. 6. de orat dominica.  he cannot belong to Christ, that had rather imitate judas then Christ. Their Church hath long delighted in barbarous cruelty 
d Crudelibus morsibus pasta et Christianorum sanguine opinata. Optat. lib. 2 Revel 17.6. Revel. 18.6. Psal. 137.8.9.  it hath been fed with cruel bits, and fatted with the blood of Christians. It is that scarlet coloured whore which the Apostle john saith, is drunken with the blood of Saints & with the blood of the Martyrs of jesus, and that without any respect either of sex or of age not sparing the infant in the mother's belly And therefore, it were to be wished, that Christian Magistrates, according to God's commandment would reward them as they have rewarded us, and give them double, according to their works: and in the cup that they have filled to us fill them double. They are the children of Babel worthy to be destroyed (as David saith.) And therefore, Blessed shall he be that rewardeth them at they have served us. Blessed shall he be that taketh their children, and dasheth them against the stones. Still these wretches do thirst for blood, ol● that they might once be satisfied: but in that sort as Queen Tomyris dealt with blood thirsty Cyrus, who having overcome him in battle, caused his head to be cut off and cast into a barrel of blood provided for the purpose; and then insulting over him said. 
e 
●go te sanguine saturabo Herodotan Clio.  
Sic pereant et qui moliti talia per gunt. Psal. 124.6.   I will give thee blood thy belly full.  
Beloved, we have cause to give great thanks to almighty God, who hath so often delived us from those apparent misch efes, which they had intended against us. The Lord hath not given us over for a pray unto their teeth, We may truly say to the glory of our God that preserveth us. Our soul is escaped even us a bird out of the snare of the fowlers: 
7 Cic in Cati. 1  the snare is broken and we are delivered. Suffer not, I beseech you suffer not the safety of the land and kingdom to be any more endangered by their means. 
jud. 8.20.21.  But you that have authority indeed, you that have strength in your hands, rise and fall upon them, as Gedeon did upon Zebah and Zalmunna, we that be Ministers may cry out against them, and inferior Magistrates may seek to punish them, and both be laughed to scorn for our pains. It is you that have greater power, that must do the deed. 
A Gell. lib. 7. cap. 3.  Strike therefore, and strike home, that both head and tail, both the great Jesuits and the inferior Priests may be cut off before they devise any more treason. It is good policy, not to recompense benefits and good turns, before they be performed and done: but is a point of great folly not to prevent intended villenies, but to linger and stay till they be committed, and then to think to punish them, when the mischief that is done cannot be undone. How it cometh to pass I know not, but the truth is they have too much liberty. Even those of them that be in prison, are little restrained by their imprisonment. They have the Masses as ordinary and as common, and there is as great resort of many sorts of people to them, whom they seduce and pervert, as if they were in their own houses, yea they can at their pleasure go abroad all the city over. And yet they are not ashamed to cry out of heard and cruel usage, that they are like to be famished, and I know not what. Indeed I am sorry for their heaviness. He that shall look on the cheeks of many of them, will think they are better fed then taught. They know well enough, that in queen Maria's time, the poor servants and Martyrs of Christ, endured other manner of persecution at their hands. They were mannacled and fettered, and kept in the stocks night and day, 
1. King. 22.27.  yea not only their feet, but their necks also. They were fed with the bread of affliction, and the water of affliction. These men walk up and down in their bravery, and eat of all the dainties that may be, and yet are not pleased. Well let me exhort those that be in authority, that if they will not hung them up unto the Lord, 
2. Sam. 21.6  as the Gibeonites said of saul's sons, (which yet I am persuaded would be as acceptable a sacrifice to God as that was, and as pleasing a spectacle to all God people) yet they would tie them shorter, and make their imprisonment a restraint indeed, that they may not have so much liberty to do mischief.  
But it may be some will object. Will you then deny all mercy unto those that do offend. No by no means. I know that Solomon saith, 
Pro. 20.28.  The King's throne shall be established with mercy. I would not have the seat of justice to be 
a Reorum scopulus. Alex. ab Alex. lib. 3. cap. 5.  the rock of malefactors, as they said of the tribunal of Cassius. I hate the cruelty of Draco, who punished the lightest and smallest offence with death, and therefore was said to write his laws not with ink but with blood. 
b M lum est delectari sono catenarum Sen de clement. li. 1. cap. vlt.  I hold it a filthy thing for a Magistrate to delight (as one saith) in the rattling of chains and fetters, as a carter that is never well but when he hears the lashing of his whip. But as David saith in the beginning of this Psalm. I will sing mercy and judgement: so I would have all those that are to punish offenders, to temper mercy and justice together, 
c  non facilitas authoritatem, aut seve ritas amorem minuat. Cor. Tac. in vita Iul Agric.  
c Milis s●ueritas non dissoluta clemen jam Plin Sec. in panegyr.  that too much levity do not derogate from their authority, nor too much severity do not diminish their love. They 
d Tam omnibus ignoscere crudelitas est quam nulli. Sen. de clement. l. 1 c. 2. a Potest poena diluta exigi, non potest exacta renocari. Sen. de ira. l. 2. Sen de clement l. 1.  must use a mild severity, and not a dissolute clemency, as Pliny said of Tragane the Emperor. As they must not show mercy hand over head, so they must not deny mercy to all. e For it is as great cruelty to show mercy to all, as to none. And therefore, to the end that the Magistrate may carry himself uprightly in this case, there are diverse causions to be observed. First of all, they must not be too headlong, nor too hasty in inflicting punishment. All other means, as we have said before, must be used, and if they be despised and contemned, then at the last they must come to punishment. It was a good saying of Seneca. 
f Ne superet medicina modum.  A punishment that is deferred, may be exacted: but if it be once inflicted, it cannot be recalled. Secondly, they must labour by smaller & lighter punishments to pervent greater. They must not come to capital punishments at the first, unless the fear of future evil be greater than the present. Death is the last punishment, and therefore there is none will inflict it, but he that hath spent all his other remedies. Thirdly, they must punish in equity and due proportion, according to the quality of the offence. 
a Nesuperet medicina modum.  The medicine must exceed measure. And this was the commandment of the Lord himself, that if a wicked man were found worthy to be beaten, the judge should cause him to lie down, 
Deut. 25.2.  and to be beaten according to his trespass etc. And our Saviour Christ hath taught us, that he that sinneth of ignorance must be beaten with fewer stripes, than he that sinneth against his knowledge. 
Luk 12.47.48.  That servant saith he that knew his marsters will, and prepared not himself, neither did according to his will, shall be beaten with many wripes. But he that knew it not, 
Ezra. 7.26  and yet did commit things worthy of stripes, shall be beaten with few stripes. And this the heathen king even by the light of nature prescribed unto Ezra, 
— adsit Regula peccatis quae poenas ittoget acquas. Ne scutica dignum horib●li sectere flagello. Hora. serm. l. 1. sat. 3.  that whosoever will not do the law of God, and the king's law, he should have judgement, whether it be unto death, or unto banishment, or unto conffication of goods, or to imprisonment. Where we see, he maketh diversities of punishments, according to he desert of the offender. (b) And unless this rule be observed to proportion punishments according to the offences, they shall punish that with a scourge, that scarce deserve a wippe. Fourthly, they must consider the nature and disposition of the party. Some are more flexible and tender hearted: others are more audacious and desperate in their wickedness. A lesser correction will prevaille more with the one, than a greater punishment with the other. As Solomon saith, 
Pro. 17.10. & 27.22.  A reproof entereth more into him that hath understanding, than an hundred stripes into a fool. For though a man should bray a fool in a mortar, among wheat, brayed with a pestle, yet will not foolishness departed from him.  
A Magistrate must put a difference in punishing of these. There must not be the like severity used towards them. Where a pin will serve to open an ulcer, there needeth not a launcer. Last of all, whatsoever the punishment be, mercy and compassion must be used in inflicting of it. And therefore the Magistrate must not use reviling and reproachful speeches, to the disgrace of the offender. When joshua was to proceed against Achan who by his sin had troubled all Israel, 
Josh. 7.19.  he speaketh to him in mild and gentle terms; My son saith he, I beseech thee g we glory to God, etc. Neither must he by any cruel course, make his torture greater or longer, than necessity requireth. For when the delinquent shall see himself despised (as Moses saith) in the sight of him that punisheth him, 
Deut. 25  it will be a means to drive him to desperation. And therefore a godly Father saith well, Even one that judgeth aright, must hold a balance in his hands, in the one end he must bear justice, in the other mercy. By justice he giveth sentence against sin, 
a Per illam reddit peccati sententiam, per hanc peccati temperat paenam. Ibid.  by mercy he tempereth and mitigateth the punishment of the sin. Whereunto agreeth that speech of Saint Augustine. 
b Duo sunt nomina, homo et peccator. quod peccator est corripe, quod homo miserere.  There are two names, a man and a sinner: as he is a sinner punish him, as he is a man pity him. And indeed, mercy is the very eye and light of justice, without which it is nothing but blind rage and fury.  
But above all, mercy must be showed to the souls of Malefactors. And therefore great care should be had, that by their punishments they 
c Poenitentiam quam perniciem malun● Cor. Tac. Annal. lib. 1.  may be brought to repentance, and not to destruction. And this was the end which the Apost e propounded it punishing the incestuous person among the Corinthians, by the censures of the Church. He commanded, that he should be delivered to Satan, for the destruction of the flesh that the spirit might be saved in the day of the Lord jesus The sword of justice doth continually cut off many wicked persons for their due deserts. 
1, Cor. 5.5.  And as they die a dogs death; so it is to be feared, that many of them the like dogs, for want of knowledge and for want of grace. It is a lamentable thing, that in so great a place as this, there is not some godly and sincere Minister appointed to instruct them better, and to prepare them for their ends. I confess this City is famous for many excellent works of charity to the bodies of men. The e are many hospitals, wherein a great number of poor orphans and desolate widows are liberally fed and clothed. No doubt, the loins of many such that are warmed with your garments, 
job 31.20.  do bless you, as job saith. And many sick and wounded persons by your good provision, do recover the health and soundness of their bodies. I beseech you let me begi t at your hands (and who knoweth whether God sent me hither for this purpose or no) that you would add this work of mercy to the rest, which is more excellent than they all, that a competent maintenance may be allowed to some faithful and skilful Minister, who may take care of these poor wretches. It were to be wished that there were in every prison such a man maintained. For we see by experience, that they are nurseries of all ungodliness, and men that once come in prison, learn more villainy, than ever they knew before. Whereas if there were a godly minister to teach and instruct them faithfully, 
2. Chro 33.12.  it were to be hoped, that in their tribulation they would humble themselves greatly before the Lord their God, as we read Manasses did, and so whatsoever became of their bodies, yet their souls by God's mercy might be saved. But if this be a work of too great cost: yet let me so far prevail with you in this case, that there may be a man of understanding and knowledge, set over the souls of them that are appointed to die. 
job 29 13.  So shall the blessing of those that are ready to perish, even in this life come upon you: and doubtless in the life to come, 
Mat. 5.12.  great shall be your reward in heaven.  
All the wicked.) This is the second thing that was noted in the words, namely the equity of King David, that he would not be partial. It was not likely that when he had done all, he could utterly purge the land of wicked men. Yet he promiseth so to carry himself in punishing of them, as it should appear he would do it without respect of people: he would not incline to one more than another. This example doth teach all that is in authority, that in punishing malefactors no partiality must de used. All must be punished according to their deserts, one as well as another. Respect of persons is every where condemned in the scripture. And first in judging. 〈◊〉 was the Lord's commandment unto Magistrates, ye shall not do unjustly in judgement. 
levit. 19.15  Thou shalt not favour the person of the poor, nor honour the person of the rich, but shall judge thy neighbour justly. Giving us to understand, that he that useth partiality, cannot judge righteous judgement. 
& 16.19.  And again, Ye shall have no respect of persons in judgement, but shall hear the small as well as the great: ye shall not fear the face of man; for the judgement is Gods. And in another place, Wrist not the law, nor respect any person, etc. A mighty man must not be feared for his greatness, nor a mean man must not be despised for his poverty. And David in the person of the Lord reproving the corrupt & wicked magistrates of his time saith, How long will ye judge unjustly, 
Psal. 82.2.  and accept the person of the wicked? And Solomon in diverse places doth the like. It is not good, saith he, to accept the person of the wicked, 
Prou. 28.5.  to cause the righteous to fall in judgement. And It is not good to have respect of any person in judgement. And again. 
& 24.23.  To have respect of persons is not good: for that man will transgress for a piece of bread. Hereupon the Apostle chargeth Timotheus even before God, 
& 18.21.  and the Lord jesus Christ, and the elect Angels, that in executing the ecclesiastical censures upon wicked people, 
1. Tim. 5.21  he should not prefer one before another, and that he should do nothing partially. Where he useth two words of great signification. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The first doth signify to esteem highly of some one man in respect of others, which is most intolerable in a judge, who must sit in the place of justice, not to judge of men's persons, but according to their causes. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza.  The second is borrowed from him that holdeth the balance, implying that the judge must weigh 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 judgement.  
Secondly, this respect of persons, and this partiality is condemned also in punishing. When the Lord had appointed punishments by way of retaliation, unto him that had any way hurt his brother, he addeth in the end. Ye shall have one law, it shall be as well for the stranger, as for one borne in the country. The stranger if he deserve favour, must have as much savour, as if he were borne in the country; and he that is borne in the country, must be punished with as much severity, as if he were a stranger. Again, the Lord commandeth, 
Deu. 17.25  If there be found among you in any of thy cities, which the Lord thy God giveth thee, man or woman that hath wrought wickedness in the sight of the Lord thy God etc. then thou shalt bring forth that man or that woman unto thy gates, and shalt stone them with stones till thy 〈◊〉. We see here is none excepted. Whosoever they be that transgress, high or low, rich or poor, they must be punished. And therefore in some cases, it were not lawful for the father or mother to spare their own son, that was borne of their bone, and flesh of their flesh. If any man have a son (saith the Lord) that is stubborn and disobedient, 
Deut. 11.18 19.21.  which will not hearken to the voice of his father, nor the vo●ce of his mother etc. then shall his father and his mother take him and bring him out unto t e Elders of his city, and then all the men of his city shall stone him with stones unto death. Yea there is not any bond of nature or of friendship, that should hinder a man from the performance of this duty, according to that strict charge and precept of the Lord. 
Deut. 13.6.7.8.9.10.  If thy brother the son of thy mother, or thine own son, or thy daughter, or thy wife that lieth in thy bosom, or thy friend which is as thine own soul, entice thee secretly, saying, let us go and serve us other Gods, etc. Thou shalt not consent unto him nor h●are him neither shall thine eye pity him, nor show mercy nor keep him secret. But thou shalt eu n kill him: thine hand shall be first upon him to put him to death and then the hands of all the people, 
2. Cron. 15.16.  etc. And therefore, Asa, king of judah is commended in the word of God, for his uprightness in this respect, that when Maacha his own mother committed idolatry, he would not spare her but punished her, even by deposing her from her regency And indeed, it is truly said, 
a justitium non novit patrem, non novit mat n, ventatem vo●s.  that justice knoweth neither father nor mother, but only the truth. As Moses testifieth of Levi, that he said unto his father and to his moth, I have not seen him, neither knew he his brethren, nor knew his own children: so must it be with every good Magistrate. The nearest kinsmen and dearest friends that he hath in the world must have no more favour than other men. Besides, the Lord hath entitled and styled Magistrates by the name of Gods, as David saith, God standeth in the assembly of gods, 
Psal. 82.1.6  he judgeth among Gods. And again, I have said ye are gods, etc. And therefore, as they communicate with God in his name, so also they should follow his example. Now the Scripture doth every where teach us, 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, etc. And jehosaphat exhorting his judges that he had made, to the due execution of justice, useth God's example as an argument to persuade them thereunto. Let the fear of the Lord, saith he, be upon you: 
2. Chr. 19.7  take heed and do it, for there is no iniquity with the Lrrd our God, neither respect of persons nor receiving of reward. And Elihu affirmeth the same in the book of job. 
job 34.19.  The Lord accepteth not the persons of Princes, and regardeth not the rich more than the poor: for they be all the work of his hands. The greatest and the richest are like to find no more favour 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 kingdom and dominion of Christ, saith, He shall not judge after the sight of his eyes, he shall not be carried with outward respects to condemn or absolve any man without cause. In a word, the Apostle Peter saith, 
1. Pet. 1.17.  that God without respect of persons judgeth according to every man's work. And we see by experience, that the greatest potentates, and mightiest monarchs in the world, can no more escape the vengeance of God, than the poorest wretches that live upon the earth. Witness Pharaoh, Nabuchad-nezzar and diverse others, whom God brought to confusion notwithstanding all their pride. Neither can the greatest multitude of sinners that are, rescue themselves from the stroke of his punishing hand, no more than if they were but a few, or but one person, as we see in the old world, in Sodom and Gomorrha, and the cities about them, and in the great army of Sennacherib. Yea the Lord correcteth his dearest children, even as well as those that are his enemies. As the Apostle Peter, 
1 Pet. 4 17.  saith, The time is come that judgement must begin at the house of God. And the Lord himself saith to the wicked nations Lo, 
jer. 25.29.  I begin to plague the city where my name is called upon, and should you go free? And speaking of the children and posterity of David whom he loved so dearly, 
Psal. 89.30.31.32.33.  as he promised that he would Never take his loving kindness from them: saith notwithstanding, that If they forsake his law, and walk not in his judgements: if they break his statutes, and keep not his commandments; he would visit their transgression with the rod, and their iniquity with strokes. Thus should it be with all Magistrates. 
1. Pet 2.9.  They should labour to express this excellet virtue of him that hath called them out of darkness into his marvelous light. They must suffer neither great nor small, one nor other to escape deserved punishment. 
a Cavendum est ne usdem de causis alij plectantur, In ●e appell●ntur qu●dem. ●ic. of c. li. 1.  They must take heed that for one and the same fault, some be not punished, and others not once called in question. 
b Be●. de Con. sid. ib. 2.  The magistrate (as Bernard told Eugenius) maketh himself guilty of no small offence, if he do respect the countenances of sinners, and do not rather judge according to the merit of their causes. As it is said of the law, that it can neither be moved wit'st favour, nor weakened with power, nor corrupted with money: so it should be with the Magistrate. 
c Nihil offens●e, nihil grati●e dabitur. Sen.  Neither fear nor favour should divert him from that which is right. As the Sin is no other to a a rich man, then to a poor man, but indifferent to all, parching, or refreshing all alike: So must the Magistrate carry himself equally and indifferently to all men in the execution of justice. The rich must not be more favoured than the poor, nor the poor more severely dealt withal then the rich. It is reported by travelers, that in Zante over the place of judgement, where all causes both criminal & judicial are decided, there are two Latin verses written in letters of gold, on the wall, to this effect. 
d Hic locus odit, amat, pwit, conseruat honorat. Nequitiam, pacean, crumina, iura, bonow  This place hateth wickedness, loveth peace, punisheth offences, preserveth the laws, honoureth the good. Implying that there shall be no partiality used, but every man shall be proceeded withal according to his de●a●●s be they good or evil. At Athens the judges called Areopagit● did sit in judgement upon causes in the night time, that no outward and occasion or respect might work upon their affections to move them either to severity or to pity, more than the equity of the thing required. 
e Cael. Rhodi. lib. 10. cap. 3.  And in Creta the image of jupiter was made without cares: insinuating that a Magistrate should hear no man's complaint nor petition, but only follow that, which the balance of reason, and the sincerity of uncorrupted justice did suggest.  
Here then are all such justly reproved, as are careless and negligent in this respect As we see by common experience, that many ●●hes in place of justice, there is now much partiality If they be great persons and rich men that offend, they are seldom punished. I pray God it may not be true at this day, which the heathen Orator observed of his times. 
f Omnium sermone percrebitu, his judiciis quae nunc sunt, pecuniosum hominem quamuis sit no cena, neminem posse damnari. Cic. in Ver. protem. 1. act.  It is common in every man's mouth, that in these judgements which are now, ●o money man though he be an offender, can be condemned. 
g Nihil tam sanctum, quod non viola●i nihil tam munitum, quod non expugnari pecunia potest. ibid.  And indeed there is nothing so pure & holy that cannot be violated, nothing so well fenced that cannot be won & overcome with money. But the laws must nor be like unto cobwebs, which catch and hold the h●●● flies, but the great ones break through them. Others there be that suffer themselves to be turned out of the way by hundred & acquaintance and friendship and such like respects. Whereby it cometh to pass, that according to the old proverb, some man may better steal an horse, than another may look on. If he be Cousin to we, as the saying is, if he be well allied, let his fact be what it will be he need not sen●e, he shall never be called into question, or if he be, he shall quickly be discharged. But Magistrates ought to know that there is no nearness of kindred or alliance that should be any patronage for sin. When the Lord was wroth with the people of Israel for making the golden calf. Moses commanded the sons of Levi, 
Exo. 32.27.  to put every man his sword by his side and to go to and fro from gate to gate through the host, and slay every man his brother, and every man his companion, and every man his neighbour. They must spare none, how near or dear soever.  

b Hae rog●tiones mistam necessitatem habent Cacl. Calcag. de rat. judicandi.  There are many also, that for fear of greater persons, are kept from executing justice. For as hath been said before, Mighty men will become suitors to inferior Magistrates in the behalf of offenders whom they affect. And as one saith well, (a) their request bringeth a necessity with them. For unless their desire be satisfied, and the party whom they commend be absolved, by right or wrong, be his cause never so bad, they will be sure to sit on their skirts, and one time or other they will come even with them. As we read of Agisclaus, who when he commended a friend of his to the judge, he requested him, that if his cause were good, he would absolve him for justice sake, if not that he would fulfil his desire: but howsoever the world went that he would absolve him. By this means it cometh to pass, that many notorious lewd persons, are subduced from deserved punishment, and reserved to commit greater villenies, to the dishonour of God, and the hurt of the commonwealth.  
And therefore all magistrates are to be exhorted, to labour for equal and upright dealing in punishing offences. They should show themselves so invincible and so impregnable against all affections, as neither by force of money, nor by the fear or favour of any man whosoever, they suffer themselves to be drawn away from the right. Courage is the principal virtue, and the chief badge of a Christian Magistrate. 
Exod. 18.21  When I●thro persuaded Moses to make and appoint rulers under himself, ever thousands, ever hundreds, ever fifties, and over ten. The first thing that he required in them was this, that the should be Men of courage. And when joshua was appointed to succeed Moses in the government of the people of Israel. First, Moses called him and said unto him in the sight of all the people. 
Deut. 3●. 7.  Be of a good courage and strong. And after that the Lord●●aue him the same charge twice for failing. Be strong and of a good courage 〈◊〉 would expel & drive away a I cowardly an● fainthe ●●●●●s, 
Deut. ●. 23 Josh. 1.1.  & cause them manually and strongly to execute justice, though there be never so many impediments to encounter with al. And herein the very heathen men may be our S●●lemaisters For if Solomon send the Sluggard to the pismire to learn instruction, why should we scorn to earn of pagans' who were endued with excellent gifts of nature. 
Prou. 6.6.  Phation a great Magistrate in Athens when his son in law Charillus was to be indited for extortion, would not so much as be present there lest his countenance might have procured him some favour, assuming that when he took him to be his son in law, he hoped he would ●e a good & an honest man. 
a Plutarch in precept polit  And Cleon when he was called to be a Magistrate, sent presently for all his friends, and renounced then friendship. And when Simonides requested something of Tho●●stocles, a Magistrate that was not very just, he●re H●●●●m with this answer. He is not a good Poe● that singest without harmony, nor he a good magistrate that showeth any favour a●a●●st the laws. ●ut there is a most famous example of all other for this purpose recorded by Aelianus. The sum of it is this. There was a man of the people called Mardi, 
A han. lib. 1. cap 34.  that had seven sons, whereof the youngest being stubborn and dissolute and one that would not be reclaimed the rather taketh him, and binds his hands behind him, and b●ought him to the judges: & there doth earnestly accuse him, & required that he might be put to death. The judges being astonished at the strangeness of the thing would not meddle with ●t, but brought the father and the son to Artaxerxes the King. Where the father sti● plea●ed against the son & craved justice. The King seeing his earnestness, said unto him. Canst thou then with thine own e●e endure to behold the death of thy son? he answ ●ed, yea very ●el For when I shall see him, that wrongeth & dishonoureth my family, put to death, Land the rest of my children shall live with ●eater comfort When the King heard this he highly commended the father, & made him one of his judges, affirming, that he that durst so severely & so justly pronounce sentence against his own child, would doubtless show himself a sincere & incorrupt judge unto others. But he pardoned the young man for that time, threatening to put him to a most horrible death if ever ●e should offend again in the like manner. ●●h that our Magistrates and judges would follow th●se examples. For if it did once appear to the world that rich & mighty men should be punished as well as the poor & mean persons and that kinsfolk & friends should find ●o more favour than those that are strangers, it would soon cut off all hope of impurple from all kind of malefactors. And blessed be God, that at this time our eyes do see the great care of his Majesty to have the ●and purged from blood, wherewith it hath been polluted, & that there is so strict & so just proceeding against all that were co●e●era●e in so wicked a fact. and the Lord strengthen t●e heart & ●ā●● that most worthy Lord chief justice that he ●ay still go forward unpartially to cut off all those that had any Turrian in so foul a murder.  
Wicked.) As all the wicked must be punished without partiality so none but the wicked must be enda gered. They that are innocent and harm esse, must not b●e molested. The Lord, commanded Moses that in the execution o● j●st ce, 
Deut 2●. 1 Prou. 17.15  The righteous should be justified ●nd the wicked condemned And Solomon saith, It is as great abomination in the sight of odd to condemn the just, as it is to justify the wicke●. And the Prophet pronounceth as great a wo● against ●im that Taketh away the righteousness of the r ghteous from him, 
Isa. 5.23.  as against him That iust●fi●th & absolveth the wick d for a reward The Lord hath pu● a sword into the Magistrate's hand, 
Rom. 13 4  but it is to this e●d, that he may Take vengeance 〈◊〉 him that doth evil. And therefore be abuseth his author●t●●, and abuseth his sword, if he turneth edge of it against the godly, 
Psal 11 2.  and smite them that are upright in heart, as David saith. This is a most fearful and a most horrible sin and a si●ne which God will ●ost severely punish. Among those seven things which the Lord hateth and abhors h, 
Pro 6.16 17 Psal. 9 ●●.  this is one, The hands that shed innocent blood And David saith, that the Lord himself wi●● make inquisition for blood. Sometimes innocent bloo● is shed under colour o'law But there will be at t●me, when the Lord will c●●e with a quest of ●●qui●e to find it out, and to punish it. And therefore, when the wicked brought the Prophet jeremiah before the princes, and would have had him put to death, he speaketh to them with great boldness. 
jer. 26.14.15  As for me, I am in your hands, do with me as you think good, But know ye for a certain, that if you put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, & upon the inhabitants thereof. Implying, that God would revenge his blood, not only upon the murderers themselves, but upon the people, the whole land should be guilty of it. When poor Naboth was unjustly condemned and put to death by wicked Ahab, the Lord sent Elijah the Prophet to him with this messag. Hast thou killed & also gotten possession? Thus saith the Lord in the place where dogs licked the blood of Naboth shall dogs lick even thy blood also. 
1. King. 21.13.19. & 22.38. 2. King. 21.16. & 24.2.3.4  Which came to pass accordingly Manasseh was a cruel murderer, He shed innocent blood exceeding much, till he replenished jerusalem from corner to corner. But mark how fearfully the Lord revenged this sin in his posterity. In the days of Iehoi●kim. The Lord sent against him bands of the Caldees, & bands of the Aramits, & bands of the Moabites, & bands of the Amonites & he sent them against judah, to destroy it. Surly by the commandment of the Lord came this upon judah, that he might put them out of sight, for the sins of Manasseh, And for the innocent blood that he shed, therefore the Lord would not pardon it. Manasseh was dead & rotten long before this time but we see the Lord had not forgotten his sin, but the whole land smarted for it in the third generation after him. So likewise joash most unkindly caused Zechariah the son of good Ie●oiada to b● stoned to death, because he reproved him for his idolatry. But see what followed. 
2. Chro. 24.21.22.23.24.25.  When the year was out the host of Aram came up against him, and they came against judah and jerusalem and destroyed all the Princes of the people from among the people and sent all the spoil of them unto the King of Damascus. Though the army of Aram came with a small company of men, yet the Lord delivered a very great army into their hands.  
After this, the Lord somte him with great diseases. And at the last, his own servants conspired against him, and slew him on his bed. And the reason of all these judgements is given there by the holy Ghost, that they were For the blood of the children of jehoiada the Priest. And to this purpose the Lord did threaten the jews, 
Mat. 23.35  that Upon them should come all the righteous blood that was shed upon the earth, from the blood of Abel the righteous, unto the blood of Zacharias the son of Barachias, whom they slew between the temple and the altar. When the wicked jews were so earnest with Pilate to have our Saviour Christ put to death, and he would have testified his innocency in the matter, they all with one voice took it upon themselves, 
Mat. 27.25  and cried out, His blood be on us, and on our children. Which fearful imprecation of theirs the Lord did hear, and avenged his blood upon them with a witness. Neither was there any sin so severely punished as that sin. For the Lord brought an utter destruction upon the whole nation, that even to this day they are dispersed and scattered throughout the whole earth, and may even be termed the common Rogues and vagabonds of the world. And Pilate that wicked judge, that pronounced that wicked sentence against him, to gratify and please the jews, even against his conscience, 
Euseb li. 2 c. 7.  did not escape the revenging hand of God. For the Lord brought upon him such woeful calamities, that to be rid out of his pain, he thrust himself through with his own hands, and so ended his wretched life. In a word, we read in the Revelation that the souls of them that were killed for the word of God, 
Revel. 6.10.  and for the testimony which they maintained, do cry with a loud voice under the altar: How long Lord, holy and true! dost thou not judge and avenge our blooded them that dwell upon the earth.  
By all this that hath been spoken, we see what a fearful sin it is to be guilty of shedding innocent blood. And yet we see it by too much experience, that where wicked men are in authority, they that are most godly, and most religious, are sure to be most molested. Is it not an ordinary thing with the Papists, where they have the law in their hands, to punish a man more severely, for reading the holy word of God, for the comfort and education of his soul, at for eating flesh on a friday, or for breaking any of their superstitious ceremonies, the ●either for blas●●my, or drunkenness, or whoredom, of for murder itself? For thought man be guilty of these sins, he may have a dispensation and a pardon: but if he be taken ●ardie in a●●e of the other, he is sure to be burnt at a stake, and to fry a faggot. And others also that are no Papists, at least would be counted none, as far as their power will stretch, do most of all manifest their malice against the children of God. I know they are ashamed openly to profess this. But they have other shifts and other pretences for their proceed. If Haman desire to have the whole nation of the jews destroyed, there shall not be the least insinuation, that it is because they are the people of God: that were too gross. But They do not observe the Kings james, 
Ester. 3.8.  and therefore, It is not th' King's profit to suffer them. If the jews conspire the Prophet jeremiahs' death, the quarrel must not be, because he is a faithful Prophet of the Lord and will boldly speak all that the Lord commandeth him to speak: that were too shameful. But forsooth, 
jer. 26.11.  He prophesieth against the city, and therefore he is worthy to die. If flattering Am●siah the Priest of Bethel would bring poor Amos into disgrace with jeroboam, the pretence and colour of his accusation must be this. 
Amos 7.10.  Amos hath conspired against thee in the sands of the house of Israel: the land is not able to bear all his words. When the jews were purposed to crusifie our blessed Saviour the Lord of life, 
joh. 8.46.  though they could find nothing in him that was a●iss● (for there was none of them that could truly rebuke him of sin) yet this they falsely pretended against him. That they found him perverting the people▪ 
Luke 23.2.  and forbidding to pay tribute to Ca●sar, and that he spoke against Caesar in making himself a King. 
joh. 19.12 Act. 6.10.  When the adversaries of Saint Steven sought ●●●●de the main quarrel was because they were not able to resist the wisdom and the spirit by which he spake. But yet they had another manner of accusation against him, namely, that he ceased not to speak blasphemous words against the holy place, and against the law. In like manner when Ananias the high Priest and the elders went about to put the Apostle Paul to death, they had as far a cloak ●or their villeinous intent as could be. 
Act. 24 1.2 5.  They hired a skilful lawyer to accuse him, to be a p stilent fellow and a mover of sedition among all the jews throughout the world. And doubtless, wicked and ungodly men at this day, are not less ingenious, nor less malicious, to devise false accusations against those that are most sincere, and so far as is in their power, to bring them within compass of law, when as in truth if they would strive themselves, their own heart telleth them, that their quarrel against them, is no other, than cain's was against his brother Abel, 
1. joh. 3.12.  even because their own works are evil and the others good. And therefore, let all those whom this may concern be admonished, 
Mat. 27.24  to wash their hands but with a purer conscience and a cleaner heart than Pilate did) from the innocent blood of all just persons. Let them take heed, that they have no hand, upon any pretence whatsoever, not only in the dead, but not in the unjust molestation, or wrongful punishment of any that are known to be godly.  
Betimes.) or early. This noteth his speed and diligence in punishing offenders he promiseth to do it speedily without delay, diligently without remissness, and constantly without intermission. From whence we may observe, that they that are to punish others, must do it speedily. This was the commission that was given to Ezra, 
Ezra. 7.26.  that Whosoever would do the the law of his God & the King's law, he must have judgement without delay. That which God commandeth to householders and fathers of families: namely, that if they love their children they must Correct them betimes, 
Prou. 13.14 & 19.18.  and chasten them whil● there is hope: is also required of Magistrates and fathers of the country: that in punishing of sin they must begin early and betimes, lest it t●ey be ●●●e, ●nd slack, and remiss, they do not in time convenient, and in due season, meet with those evils that are to be reform. So that if Magistrates take heed, that they give not way to rash and unadvised anger, and that they be transported and carried headlong with inconsiderate passion, they cannot begin soon enough to punish those that do offend. For as in all other cases, so in this especially delay hath dangers. For by this means sin gathereth st●e●th As fire that is not presently quenched, causeth great ruin. So iniquity that is not quickly repressed, breedeth great mischief in the commonwealth. 
a 
Vide ego quod ●erat primo sanabile vulnus, Dilatum o●gae d●mna tu isse morae.  
Principiis obsta, 〈◊〉 to medicina per ●ur, Cum mala per longas ●●aluere moras. Ovid. de rem d. amo●is l b. 1. Et neglecta solent in cendia sumere vires H●rat. l. 1. Epist. 18. 2. Sam. ●. 27 & 20.9.10.   As a wound or a disease that is not taken in time, proveth many times inveterate and incurable: so evil that is not prevented in the beginning, spreadeth often to the destruction of a state. If joab had received punishment according to his deserts, at the first for killing Abner, he would not have grown so audaciously insolent, as he did afterwards, to murder Amasa so treacherously. Again, it is to be observed, that the Prophet David doth here use the plural number. For in the or ginall it is in the mornings. Whereby he noteth his constant stoutness in performing of this duty. Because it were not sufficient for a Magistrate, once or twice severely to punush wicked men, unless he do constantly persevere in the same And therefore in a word, not to insist any longer on this point, here is condemned the carelessness and remissness of many Magistrates, who though they see lewd and ungodly persons, to rush into sin●e with impudent and shameless boldness: yet either for fear, or for favour, do protract the tim● from day to day and dare not or will not punish them. Let them remember that God himself hath armed them with a sword, 
b In matutinis Calum●n loc. singulis matuti●●s. Tremel.  that they should not only stoutly and manfully, but also quickly and speed lie execute his judgements. And let them know, that if they fail herein in any respect whatsoever, they are lyabl to that curse denounced by the Prophet. 
jer. 48.10  Curs d he he that doth th' work of the Lord negligently and cursed b h● that when ●od giveth him a commandment to kill, keepeth back his sword from blood.  
Workers of iniquity) ●●er● the Prophet expoundeth and declareth what he meant by those whom he called wicked in the former part of the verse. Which teacheth us that all workers of iniquity are wicked men. I know men think scorn of this and they will by no means endure to hear of it. And indeed it is an odious name, & all that are such are in a fearful estate. But sti l in the judgement of the holy Ghost, they are all accounted wicked and ungodly persons that do work iniquity. Our Saviour Christ affirmeth it with as great earnestness as may be. 
Ioh 8. ●4.  Verily, verily, I say unto you, that whosoever committeth sin is the servant of sin. 
1. Ioh 3.8.  And his Apostle maketh the matter yet worse. He that committeth sin is of the devil. But here peradventure it will be objected, 
Prou. 2 B. 9  that all are sinners, as Solomon saith who can say, I have made my heart clean, I am clean from my sin. 
1. Kin 8.46 1. joh. 1.8  And in another place, there is no man that sinneth not. And the Apostle confesseth, that if we say we have no sin, we deceive ourselves, and there is no truth in us. And so by this reckoning all should be wicked men. I answer, that it is true indeed, all men are sinners: but yet there is great difference of sinners. Some are penitent, and some are impenitent sinners. But to the end, that we may conceive this point aright, we will distinguish of sinners four several ways. First, in respect of the measure. Secondly, in respect of the manner of their sinning. Thirdly, in respect of their continuance in sin. Fourthly, in respect of the use that they make of their sins. For the first. There is great difference between the Godly and the wicked in the measure of their sins. 
jud. ve. 24.  The godly, though they have in them the seeds of all sin, yet they do not commit all sin: 
1. joh. 3.9.  but by the mercy of God they are kept from falling into many sins. The seed of grace and regeneration is in them, and that preserveth them, that they cannot sin as the wicked do. And therefore, the child of God may speak that sincerely, which the arrogant Pharisee spoke proudly and vainly: 
Luk. 18.11.  O God I thank thee, that I am not as other men. I am not given to extortion, to injustice, to adultery and such like sins, as other men are. But the wicked commit all kind of sin whatsoever, if either shame of the world, or fear of punishment do not restrain them. Their life, is a life of sin. As the Prophet jeremiah insinuateth, when he biddeth the people, Amend their ways and their works. 
jer. 7 3.  All their ways are sinful ways, and all their works are wicked works, and the Apostle speaking of the wickedness of the Gentiles, he saith, They were full of all unrighteousness, and then reckoneth up a long beadrow of vices wherein they lived. And in another place, 
Rom. 1.29.30 Eph. 4.19  They gave themselves unto wantonness, to work all uncleanness. They make no bones of any sin whatsoever it be: there is nothing too hot or too heavy for them.  
Secondly, there is difference between them in the manner of their sinning. For first, the godly sin, but it is sore against their wills. 
Rom. 7.23  As the Apostle saith of himself: that The law of his members (that is, his corruption) rebelled against the law of his mind, and lead him captive unto the law of sin. The Apostle sinned then, but it was neither with heart nor good will, as we say: but he was hailed and drawn to it forcibly, by the strength of his corruption, and the violence of his tentation, even as a prisoner is hailed to the gail. But the wicked, they sin willingly, voluntarily, and of their own accord, They fulfil the will of the flesh and of the mind, as Saint Paul saith. Again, 
Eph. 2.3.  the godly do but seldom fall into sin in comparison of the wicked. They are sometimes overtaken with it, but still the whole course of their life is bend to do that which God commandeth. As a servant may sometimes do a char for another man, and yet chiefly and principally mind his masters business. And therefore, it is said of David, that he Did that which was right in the sight of the Lord, 
1. Kin. 15.5.  and turned from nothing that he commanded him, all the days of his life, save only in the matter of Vrijah the Hittite. But the wicked sin continually, they do nothing but sin it is their daily practice they make it their ordinary trade and occupation. 
1. King 21.25.  As it is said of Ahab, that he did sell himself to work wickedness in the fight of the Lord. Moreover, the godly sin, but it is with grief and sorrow of heart, they take no more pleasure nor delight in their sin, than the horse doth in his heavy load, or the prisoners in his irons and fetters. And therefore the Apostle crieth out as if he were over tired with the mass of sin that was in his flesh. 
Rom. 7.24.  O wretched man that I am, who shall deliver me from the body of this death. 
Prou. 2.14. & 4.16.  But the wicked sin with delight and joy, as Solomon saith, They rejoice in doing evil. Nay they ca● not be merry, they cannot sleep quietly in their beds except they have done evil. Last of all, the godly sin with resistance. They wrestle and strive against their sins by prayer, by fasting and all other good means. 
Gal. 5.17.  The spirit, that is the generate part, continually ●usteth and fighteth against the flesh. And this the Apostle showeth by his own experience. 
Rom. 7.15.19.  I allow not saith he, that which I do. And, I do not the good that I would: but the evil which I would not, 
25.  that I do. And again, I myself in my mind serve the law of God but in my flesh the law of sin. The godly then are in a continual combat and conflict against their sins. 
Heb. 12.4.  But the wicked are carried headlong to sin with full sway, with their whole endeavour and with all enforcements that may be. 
jer. 8.6.  They turn to their sinful courses, with as great violence as the horse rusheth into the battle. They work all uncleanness even with greediness: 
Ephes. 4.19  Neither did the hungry fish more eagerly and greedily follow after the bait, than they do pursue and hunt after the occasions of sin. Yea, they strive every one to excel other. Their feet run to evil, 
Isa 59.7. 1. Pet. 4 4  and they make haste to shed innocent blood. And they run into all excess of riot.  
Thirdly there is difference in their continuance in sin. The godly, 
Prou. 24.16  though They fall seven times a day, as Solomon saith: yet they rise again, they renew their acquaintance, as oft as they renew their sins. That which the Apostle speaketh of anger in particular, that a godly man will not suffer the sun to go down upon his wrath, 
Ephes. 4.26.  that they practise in all sin. They will not sleep in any sin; but continually break of their sins by righteousness, 
Dan. 4.24.  as Daniel exhorted that proud King of Babylon. But the wicked dwell and continue in their sins: they he along, yea they wallow, and ●umble and welter themselves in them, as the sow doth in the mire, without any thought of rising again. 
Psal. 1.1. Rom 2.5. Isa. 5.18 &. 30.1.  They sit down in the seat of the scornful. They have brought such an hardness upon their hearts, by the custom and continual use of sinning, as that they cannot repent. They are so far from breaking of the course of their sins, as they draw iniquity with cords of vanity and sin, as it were, with cart-ropes Yea they lay or heap sin upon sin, as the Prophet saith, 
Deut. 29.19  adding drunkenness to thirst. And being by the just judgement of God given over and left to themselves, 
Psal. 65.27  they fall from one wickedness to another.  
Last of all, they differ in the use they make of their sins. The godly are made more wary and more heedful for the time to come, and more careful to avoid all occasions of sin. And this the Apostle affirmeth, when speaking of the fruits of true repentance and godly sorrow, he saith, that it wrought in them great care, great indignation great fear, great desire, etc. We say in our common proverb. 
2. Cor. 7.10 11.  The  child dreadeth the fire. So a man that hath been burnt in the hand by his sin, that hath felt the displeasure of God, and the horror of conscience by reason thereof, will take heed how he falleth any more into sin while he liveth. But the wicked, the more they sin, the more bold and audacious they are to sin again. 
jer. 3.3. jer. 8.12.  They have gotten an whore's forehead, they cannot blush. Were they ashamed when ●hey had committed such abominations; saith the Prophet jeremiah, nay, they were not ashamed, neither could they have any shame, they were past shame. 
Isa. 3.9.  The trial of their countenance doth testify against them, yea they declare their sins as Sodom, they hide them not. They care not who seethe them. To this purpose Bernard hath a very excellent saying. 
Bern. in. Ps l. 91. serm. 2. Ho. interest ●i●er pio●um et implorum c●●●, ● c.  There is this difference, saith he, between the false of the godly and the wicked: that a righteous man is upholden by the Lord and therefore, he riseth again stronger than ever he was: but when an unrighteous man falleth, he never riseth again. Nay he is so far from rising, that either he falleth into hurtful shame, or else into flat impudence For either he excuseth that which he doth, and that is a shame that maketh a man sin more; or else he hath an whore's forehead, so as he neither feareth God, nor careth for man. A righteous man he falleth upon God's hand, and after a marvelous manner, even his sin is turned to his good; according to that saying of the Apostle, All things work together to the best, to those that love God. And saith he, doth not that fall make for our good, whereby we become both more humble and more wary?  
This then doth serve to confute the fond opinion and conceit of them, that think it is not lawful, either for the Minister, or for any other Christian, to judge any man. As our Saviour Christ saith. judge not, condemn not. It is true, a man must not judge rashly and unadvisedly without good ground and sufficient reason. Neither must any man judge finally of another man's estate. For that belongeth solely and only to God. 
Mat. 7.16.  But as a man may judge of the goodness or badness of the tree by the fruit that it beareth: so by the conversation of men we may judge of their present estate. If any man shall presume of another man's final estate, whether he shall be saved or damned, he goeth further than he hath warrant for, and taketh God's office cut of his hand. A jury, by the evidence that is produced and by due examination of the cause, may find a man guilty: but neither they nor any man else, can say he shall be hanged, because it is in the power of the king to pardon him. In like manner, when we see the wicked life and lewd conversation of a man, we may conclude, that for the present he is in a damnable case: but no man may take upon him to affirm, that he● shall be finally damned, because the Lord may have mercy upon him, and pardon his sin And therefore, to conclude this point, so many as would not be accounted wicked men, let them be admonished to take heed, that they be not workers of iniquity. If thou wilt make a trade of swearing, drinking whoring, profaning the Sabbaoth, etc. it is no breach of charity at all, to say that thou art a wicked man.  
From th' city of the Lord.) This the end of all that went before, namely, why the Prophet would be so careful to destroy the wicked, and to cut off the workers of iniquity, and that betimes, even because he would preserve the city of the Lord from the pollution of sin By the city of the Lord, 
Mat. 5 35.  in this place is meant jerusalem which is also called The city of the great King, because there the Lord appointed a place for the habitation of his name: as David saith, speaking in the person of God, The Lord hath chosen Zion, 
Psal. 132.13.14.  and loved to dwell in it, saying, This is my rest for ever, here will I dwell, for I have dilight therein. It is called likewise the holy city, because it was appointed and consecrated to holy uses, to the exercises of true religion, and the service of God. 
Mat. 4.5.  For there was the temple, there was the priesthood, there was the law and word of God. Now the Prophet promiseth to have a special care of this place, because it was a type of God's Church, and the chief city in the Kingdom. From whence we are taught this instruction, that as Magistrates must have a care to reform evil every where: so especially, in places that are of greatest note. Great cities and such like places, are chiefly to be looked unto. The reason is. First, because such places stand most need, because there commonly is most ungodliness and impiety, by reason of the great consluence that is of people of all sorts▪ and of all nations. Secondly, for example sake. For more good or hurt redoundeth to the whole land by the example of such places. The Prophet jeremiah, speaking of the wicked Priests of his time, 
jer. 23.15.  said that From them wickedness was gone forth into, all the land. As this is true of great persons, so it is true also of great places. And this we see by too much experience. For doth not London furnish all the land with pride and vanity? where are all the strange disguises, and monstrous fashions of apparel inverted but here? and from hence they are conveyed into all the parts of the land. Last of all, sin is a greater disgrace to great places then to others, because they have more means to make them good. 
Mat. 11.20  And therefore our Saviour Christ doth more upbraid those cities wherein he had most preached, and where he had wrought most of his miracles then any other place besides. 
21  We be to thee Corazin, saith he we be to thee Bethsaida: for if the great works which have been done in you, had been done in Tyrus and Sidon, they would have repent long agone in sackechoath and ashes. And thou Capernaum, which art lifted up unto heaven, shall be cast down into hell, etc. 
23.   
This being so, let the Magistrates of this place chiefly be exhorted, to have a special care of reforming sin in this great cit●e, least other places by the example thereof be heartened and encouraged in evil. It is the corruption of man's nature, rather to be led by the example of others, then by the precepts and rules of the word of God. And this place is even as a city set upon an hill: 
Mat. 5.14  all men's eyes are upon it. And therefore, if this city that should be faithful become an harlot, 
Isa. 1.21. Naum. 3.1  if this city be a bloody city, full of lies and robbery, if London be disordered and wicked, it will be a privilege as it were to all other places to do the like. And therefore, you that are in authority here, labour to purge this fountain that all the streams in the land may be clear and pure.  
Thus, as God hath enabled me, I have handled the principal things contained in this text. There is yet another thing worthy our consideration, which Caluin by way of Allegory observeth in this place. Which I will briefly add for a conclusion of all.  
The Prophet David, as we know, was a type of our Saviour Christ. And as he promiseth betimes or in the morning to destroy all the wicked of the land: So though Christ jesus do with patience long suffer and endure ungodly persons: yet there will come a morning wherein he will arise to execute judgement, and Show himself from heaven with his mighty Angels, in flaming fire, 
2. The. 17. ●  to render vengeance on them that know not God▪ and obey not the Gospel of our Lord jesus Christ. Then Shall all the wicked be turned to hell, 
Psal. 9.17. 2. Thes. 1.9.  and all the people that forget God. Where they Shall be punished with everlasting perdition, from the presence of the Lord and from the glory of his power. And howsoever in the conceit of carnal men, the Lord may seem to defer his coming: yet in the end, he will come in a day when they look not for him, 
Mat. 24.48 50.51.  and in an hour that they are not aware of, and will cut them in pieces, and gi●● them their portion with hypocrites, where there shall be weeping and gnashing of teeth. Knowing therefore the terror of the Lord as the Apostle saith. 
2. Cor. 5.11. Psal. 50.22  I will shut up all with that exhortation of David, O consider this, ye that forget God, lest he tear you in pieces and there be none to deliver you.  
FINIS.