A Speciall duetie required in a Minister of the Gospel, is to apply himselfe in his teaching to the present time and oc­casion, in handling such poyntes of doctrine, as may be fittest for the hearers: from which ground I haue made choyse of this Scripture, consisting of these two partes.

1 The foote or conclusion of a Commission graunted by Artashashte the Persian Mo­narch to Ezra the Priest, for the stablishing of Religion, and punishing of offenders.

2 A thankes giuing of Ezra for this great benefit, that God had so mooued the heart of the King to haue such care of his Church.

The words of the text are so plaine, they need no farther interpretation; I wil there­fore endeuour to collect and gather such profitable instructions, as will directly a­rise out of the same, for our edification.

It appeares by all this Edict, that this Heathen King had a speciall regard & care for the seruice of the great God of heauen: which care of his (though hee were a hea­then man) came not of a heathen spirit, but by the spetiall direction of the spirit of God; and no doubt recorded by the holy Ghost, to be an example and mouing pre­sident to all Christian Princes, to looke vn­to this poynt as a principall dutie required at their hands of the Lord, by whom they raigne, & of whō they hold their crownes: namely to aduance the glory of God in set­ting vp and maintayning his worship and seruice, and to correct and punish the con­tomners and transgressors of the same. And as their loue vnto God hath drawne godly and good Princes to this care, so hereunto are all the promises of happines tyed.Iosu. 1.8. Iosua being commaunded to obserue and do ac­cording to all written in Gods law, was promised thereby to haue his way prospe­rous, [Page]and thereby to haue good successe.

When the Lord promised the King­dome of Israel to Ieroboam, 1. Kin. 11 38. the Prophet speaketh thus to him from the Lord. If thou hearken to all that I commaund thee, and wilt walke in my wayes, and do right in my sight, to keepe my statutes & my commaundements, as Dauid my seruant did; then will I be with thee, and will build thee a sure house, as I did to Dauid, and will giue Israel to thee. So as all this prosperitie to him and to his seede, was ptomised vnder this condition, of pra­ctising the Statutes & Commaundements of God.2. Chr. 26 2. Chr. 27 The storie reporteth of Vzziah that he sought God in the daies of Zachari­ah the Priest, who vnderstood the visions of God: and when he sought God, God made him to prosper. Iotham also became mighty, because he directed his wayes be­fore the Lord: whereto agreeth the saying of our Sauiour: If any man serue me,Ioh. 12.him wil my father honour. Now, as al these blessings were thus promised, & performed; so the falling from this course, hath bin the ouer­throw of many great Princes, with their houses: as appeareth in the examples of Saul, Ieroboam, Ioas, with many other. Seeing [Page]therfore this dutie is both commaunded of almighty God, graced & blessed with pro­mises of happines; and the neglect thereof hath been so fearefully punished, these can not be but strong and powerfull motiues to perswade euery one, to the true care and practise therof: But it is commonly graun­ted of all that haue any sparke of true reli­gion, that Gods honour in the establishing of his worship, is to be sought and put in practise; but in the performance thereof, what slouthfulnes there is, euery place yeel­deth too many examples; yea those that haue otherwise good graces, and largely tasted of the heauenly light, herein are too slacke, finding excuses, as did the people in Hagges time;H [...]g 1.2. who denied not to build the Lordes house, but layd it was not yet time to do it. They haue their excuses with the Spouse, who though she knew it was her beloued that knocked, yet makes this an­swere: I haue put off my coate, how shall I put it on?Cant. 5.3.I haue washed my feete, how shall I de­file them? Exod. 4. Like Moses, who though he knew well he ought to obey God, yet makes ma­nie excuses and delayes: as appeareth in the 4. of Exodus. But if we obserue the or­der [Page]of our text, we shal finde that this, being set in the first place, teacheth vs that it should be the first care and practise of all worthy and Christian Princes, as the true ground-worke & foundation of all future happines: yea the first care and practise of euery one of what calling or condition so­euer. And this order Almighty God hath obserued in giuing vs his Law; placing the duties of his seruice in the first table, as first and principally to be respected and obeyed. The like order our Sauiour hath giuen vs in our Prayers, teaching vs to pray for the sanctifying of his Name, glory of King­dome, & obedience to his Will, before all or any earthly or spirituall benefite to our selues. Vnto this also agreeth that cōmaun­dement of our sauiour Christ Mat. 6. First seeke the kingdome of God. &c. This therfore being Gods order & commandement, must of necessitie be our practise; whereto also we are prouoked, specially Kings & Prin­ces, that are Gods Leiutenants vpon earth, by many famous & memorable examples recorded in the holy Scripture.

Gideon being appoynted of the Lord the deliuerer of his people from the Midianites, Iud. 6 27. [Page]the first Commaundement he receiued, which he also first put in practise, was to destroy the Alter of Baal.1. Chr. 29.3.Hezechia the first yeere and first moneth of his raigne, ope­ [...]ed the Temple dores.2 Chr. 34.3. Iosia being but a child of sixteene yeeres old, began then to seeke the Lord God of his fathers. Yea, Cyrus in the first yeere of his kingdome at Babel, hauing as Iosephus recordeth in his eleuenth Booke and fyrst Chapter of his Antiquities: Read the prophesie of Esay made almost 200. yeere before of him, that he should be the restorer of the Iewes; in that fyrst yeere performed that famous worke of sending those Captiues home, one giuing order for the building of the Temple. But the famous and memorable example of our late Soueraine, of all other cannot be forgotten, but will euer be as sweete perfume in the house of God, who [...]ing at the entrance into her kingdome, the Church defaced, the whole forme of Gods worship corrupted idolatrie practi­sed, the true preaching of Gods word ba­nished, groues and hill-alters in all places erected and maintained, the Priest & Sons of Aaron, yet left aliue from the cruelty of [Page]that time remaining in banishment: Her Maiestie in the very entraunce into her raigne, against the liking of all her neigh­bour Princes, some of them threatning her with sharpe Warre for the same; and also contrary to the will of most of her counsell (being at that time otherwise affected) clensed the Temples, called home her ba­nished, restored true Religion, and establi­shed the Church in that state & condition, that the florishing thereof hath bin famous through the world, holding with a most constant resolution (aboue the wonted cu­stome of that sexe) the continuance thereof against all contrarie perswasions, to her last end: Which worke of her Maiestie, how the Lord hath blessed, the length and peace of her raigne, and the flourishing of the Church with so many worthy and excel­lent men, giues manifest demonstration.

Let vs then euery one looke vnto this dutie, as the first stone and maine ground­worke of all our happinesse; which being not layde, all carthly glory will be but as a house built on the sand:2. Chr. 20.37. yea like Iehosaphats shyppes built at Ezion Gabar, that brake in peeces when there was greatest expectatiō [Page]of their vses.Gen. 11. Like the Tower of Babel, that began in pride, and ended in confusion. The Lord heerein blesse and sanctific the heart of our Soueraine, that as his Maiestie hath knowne the Scriptures of a child, and bin brought vp (as Samuel) in the Temple of the Lord; so his royall arme may still be strengthned in this glorious worke: & that he may be like the morning light, which is cleerer and cleerer, till it be perfect day.

Now if it be obiected, that these poynts are needlesse to be handled, saying as did Korah, the Lords people are holy inough, there is no need of these admonitions: The wordes of the text will cleere this poynt: Whosoeuer will not do the law of thy God. &c. So that it is not inough that the lawes of God be established, or that they be profes­sed, but that they be religiously obeyed & practised. And the looking to this poynt is a speciall dutie of a christian Prince: Solocu­lus mundi, Princeps regni; and very famous to this purpose is the example of good Io­sia, who made a couenant with the Lord, both for himselfe in his owne practise, and for his people, whom he caused to stand to the couenant; and compelled all that were [Page]found in Israel, to serue the Lord their God. And the present example of this Heathen Monarch also, being recorded by the holy Ghost for vs, vpon whom the ends of the world are come, should be no smal prouo­cation to all persons professing christian religion, to further the true practise of obe­dience to Gods law, by all good meanes whatsoeuer. What neede there is of this care, and how behoouefull it is for vs to be stirred vp therto, both by exhortations & examples, the great prophanenesse of this euill & late age of the world, prooueth too planely. For although religion (as was be­fore remembred) is happily established, the Church hauing both reuerend Bishops & worthy Teachers, yet touching christian conuersation in the practise of Religion, we may complaine as doth the Prophet Ie­remy in the 8.Ier. 8. Chapter. I harkened & heard, but none spake aright; no man repented him of his wickednesse, saying, What haue I done? euery one turneth to his race, as the Horse ru­sheth into the battell: yea that which the Prophet Hose speaketh in his 4. Chapter, By swearing, and lying, & stealing, & killing, and whoring, they breake out, and blood tou­cheth [Page]blood. The complaints may be alike, for the [...]mes are alike: sounde doct [...]ine, sicke manners; good religion, euill practise: in our profession we say we will go worke in the Vineyard, but in our practise neuer come there: like the Figtree which Christ cursed, full of leaues, but no fruite: like the Church of Sardis, Apo. 3. haue a name that we liue, but are dead. Athismne hath preuayled mightily, the diuill labouring, not as here­tofore onely to trouble the quiet of the Church, he dooth nowe iugulum petere, seeke to cut the throate of all Religion, by bringing in a prophane scorne and con­tempt both of the ground and practise of all godlynesse; and would to God the trueth of this were not so manifest that it should need tryall. For prophaning the sa­cred name of God by horrible oathes, is most common; yea in that fearefull man­ner, as if they would crucifie the Sonne of God a fresh. Sacramentes not regarded, Sabaothes not sanctified, Prayer onely made a cerimonie: and for vntemperate & vncleane life, we may againe complaine with the Prophet Hosea,Hose 4. Exod. 8.Whoredom, Wine, and new Wine, take away the hart: yea, all [Page]these so common, and so many, that they are as the Frogges of Egypt, that came into the Kinges Chamber. Besides all this, ig­norance in the common and meaner sort; yea grosse ignoraunce, so that it may truly be sayd with the Apostle in the fift to the Hebrewes: Whereas concerning the time, yee might haue been teachers, you haue yet neede to be taught the principles of Religion, and as babes to be fed with Milke.

A great cause of these mischieues is in the labourers, for there is want of la­bourers, and want in labourers; many cannot labour, many will not labour, no though they haue large allowance of the Churche: beeing worse then the Pro­phets in Ieremies time, for they prophe­sied for money, these haue money, and prophesie not; nay which is worse, ap­poynt none to prophesie for them: so as, many great Congregations haue onely a blinde Guyde to watch ouer them. Other like the Scribes and Pharisies sitting in Moses Chayre, say and doe not, like vnto Boate-men lookeing one way, and rowing another.

Hereby it commeth to passe that religion hath been so little regarded, Seminaries & Schismatikes haue so preuayled: for they haue mined, and we haue not countermi­ned; but my Lord the King is wise as the Angell of God, hee will both finde out, and reforme these abuses in due time.

It folowes in the text, and the Kings law. Next vnto God, Princes are to be obeyed as Gods Vicegerentes and Liuetenantes on earth; to whose Maiestie they owe their allegiance, and to no earthly creature: to whom the Lord hath giuen an authoritie immediate from himselfe, whose authori­tie who so resisteth, resisteth the ordinance of God,Rom. 13. as sayth the Apostle. This duetie Christ practised & his Apostles, euen when as euill and tirannous Princes ruled,Tiberius. Nero. as euer commaunded on earth. From the breach of this the primatiue Church euer freed themselues in all their practises, and apologes; and the contempt of Magistracy hath the Lord seueerely punished, as may appeare in Absolom, Zimri, & most famous in the example of Zedechia for his rebelli­on against the king of Babel, as doth ap­peare in the history, and particularly in the [Page]17. of the Prophet Ezechiel, where the breaking of this oath, though made to a heathē prince, is so oftē vrged against him.

But in these wordes, the Rings law, there is a farther thing to be considered; for by this Law heere mentioned, is especially meant the edict for the finishing of the Temple, and setting vp the seruice of the Lord, heing in deed the decree of God himselfe, which the King calleth also his law, because he hath ratified it by his autho­rity. So as heere is an example for all Chri­stian Princes, to make Gods law their law, Gods cause their cause, Gods wrong their wrong, Gods honour their honour, and Gods enemies their enemies. Such holy zeale hath often been seene in religious Princes, who haue so highly esteemed of Gods honour, that they haue made their dignity to stand or fall with it: and this is a speciall end of the aduauncements of Prin­ces, by Almighty God into his throane; to raigne as Kings in his stead (as the Queene of Saba speaketh to Salomon) to cause obe­dience to be giuen to him,2. Chro. 9 and to see that his law be not contemned heere on earth. And how needfull this is, our dayly experi­ence [Page]teacheth vs. For be the word neuer so faythfully preached, if good lawes want, there is still disorder and rebellion against God.

Hitherto we haue heard of the offendors, who they are; now followes the iudgment that should be executed vpon them: in which the action to be done is generlly set downe, and afterward distributed into par­ticulars: with the generall there are two circumstances annexed, of the persons and of the time: the persons, whosoeuer; the time, without delay.

This execution of Iudgement, is the bond of all; the life and edge of the Law, without which it is a dead letter: For lawes (though neuer so good) without due exe­cution, are like Iupiters Blocke throwne among the Frogges, at the first, feared for his greatnesse, and afterward despised for his stilnesse: like Shot without Bullet, like a Scar-crow, or like the Sword of Goliah wrapt in a cloth, and layde behinde the Ephod. The want of execution of iustice, giues encouragement to the euill doers. This the first argument, the wicked vse to perswade others to ioyne with them, we [Page]will do it, say they, freely or without pu­nishment: and as it is in the fiftie Psalme, I helde my peace, and thou thoughtest I was like vnto thee. Impunitas magna est pecandi illecebra. No such tentation to euill, as impunitie, the best are drawen to vertue by loue, but the most must be compelled by feare; Oderunt peccare mali formidine poenae. The two chiefe bands to keepe men in, is either feare of God, or feare of Law: but where conscience is not, nor law executed, of all such it may be sayd as Abraham sayd of the house of Abimilech,Gen. 20.The feare of God is not in this place, and they may kill me for my wiues sake.

If the Magistrate punish not, he beares his Sworde in vaine. The Magistrates Sword is defensiue to the good, and offen­siue to the ill; and it is iust that they that will offende the Law, should be offended by the Law. The doing execution vpon the wicked, dooth establish the Princes throane, as Salomon sayth, Take away the wicked from the King; his Throane shall be establisht in iustice: and therfore a wise King scattereth the wicked, and causeth the wheele to turne ouer them. Doing of iustice on [Page]the wicked, putteth the rest in feare that they dare not offende, as it is in the 17. of Deut. They shall heare, and feare, and do no more presumptuously. And this execution o [...] iustice is not crueltie, as wicked licenti­ous persons affirme, no more then in a Surgion to dissect and cut off an incura­ble member, which being let alone, would endanger the life of the whole body; or the killing of noysome and hurtfull beastes, cutting off vnprofitable branches, or pluc­king vp weedes that would choake and destroy the good corne.Exod. 32. Moses the mildest man that euer was on earth, yet did Moses commaund the Leuites to do execution on their brethren that had committed Idola­trie.1. Sam. 15. 2. Sam 12. Samuel a good man, yet did he heaw Agag in peeces. Dauid a good King, yet did he put the enemies of God vnder Sawes, and vnder yron Harrowes, and vnder Axes of yron. Nay, it is crueltie to the in­nocent, when their oppressours be suffered vnpunished, and it is therfore called crude­lis miserecordia; and contrariwise God is sayd to be mercifull in doing execution on his enemies:Psalm. He slew mighty Kinges; for his mercie endureth for euer: for there is miseri­cordia [Page]puniens, et crudelitas parcens, puni­shing mercy, and sparing crueltie. Neither do I thinke it lesse worthy commendation in Salomon to put Schimei to death, though he was the first of all the house of Iemini that met his Father; then for Dauid to shew kindnesse to the house of Berselay the Gile­adite, that releeued him in his extremitie. For as want of recompence doth many times loose a friende: so want of punish­ment encourageth an enemie: yea doing iustice vpon euill persons, procureth of­tentimes as much loue, as the aduauncing those that are good; the regarde whereof who so neglecteth, will neither be loued of his friendes, nor feared of his enemies. Nay, which is greater, the wrath of God is many times kindled for not doing iustice, as in the examples of Saul and Ahab did appeare, and pacified by the execution thereof, as the putting to death of Achan, hanging vp of Saules sonnes, & throwing Ionah into the Sea, doth confirme. I graunt this extremitie of doing iustice, is not all­wayes to be vsed,Micha. 6. and that louing of mercie is as needfull and behoouefull as the doing of iustice, and that Summum ius, is, summa [Page]iniuria: difference therefore is to be made in the offendours, and as it is else where worthily sayd, The former and by-past be­hauiour of the party is especially to be con­sidered. For some offende of weakenesse, as did Aaron, in making the golden Calfe; some of ignorance, as did Ionathan, when he tasted the Hony contrary to his fathers rash vow; some by too much cleauing to those they loue, as did Amasa in the acti­on of Absolon, and yet none of these capi­tally punished. The prayer of Dauid here­in is an excellent rule.Psal. 39. Be not mercifull to them that offende of malicious wickednesse: with which also agree the wordes of the text, He that will not doe the law of God, &c. implying wilfull contempt, and not igno­rance or weakenesse. And thus much for the execution of iustice in generall.

Next to be considered, are the two cir­cumstaunces hereto annexed, obserued in the method of the text, of the persons, and of the time: The persons whosoeuer, that none by their greatnesse, should be priuiledged in the matters of Gods Law: For as it is a like giuen to all, so, should it be alike obeyed of al; and this is a principal [Page]dutie of the Magistrate, to do euen Iustice; equall iustice pleaseth the good, and terri­fies the ill: for Lawes should not be like Spiders webbes, to catch the Flies onely, and the Swallow should beare them away on her winges: Dat veniam coruis vexat censura columbas. And therefore they were wont to paint Iustice blinde, intending that no respect of persons, should be had in iudgement; nei­ther doth this impugne that which was be­fore spoken: For it is to be vnderstood of such as are a like guiltie, where the zeale of Gods glory should take away all partiality.2. Chr. [...].

This is that for which Asa is commen­ded, in deposing Maacha his mother from her regencie, because shee had made an Idol-groue; and on the contrary, the de­struction of Eli & his house came, by rea­son of this partialitie towardes his Sonnes in such high offences against the Lord.

The next circumstaunce is of the time, without delay: not that rashnes is any way tollerable in great executions, for Princes should proceede to them as Chirurgians to their cauteries and dissections; last, when all other remedies haue been firsh [Page]tryed, considering it more honour to a Prince to gaine one, then to execute many; for many executions to Princes, are as fu­nerals to Phisitians, medicorum maculae: and if in common businesse reshnesse is so hurtfull as Salomon sayth,Prou. 29. Seest thou a man hastie in his matters? there is more hope of a foole then of him: much more in matters of Iustice, vpon the due execution whereof standes oftentimes the good of the state; and sodaine and rash executions, haue been hurtfull to Princes, both in too late repen­tance, and losse of their subiectes affections. But the intent of this poynt, is that Princes should not be zelous in punishing their owne wronges, and carelesse in wronges done to God: and least by sl [...]cknesse of pu­nishing, the wicked should be incouraged, according to that in the 8. of Eccles. Because the sentence against an euill worke is not ex­ecuted speedily, therefore the hart of the chil­dren of men is fully set in them to do wickedly. And lastly, least for slacknesse of punishing offences done against God, the Lord be prouoked to take the cause into his owne hand to punish both the euill doers for their offence, and the Magistrats for their slack­nesse, [Page]which also it seemed this Monarke feared, as appeares before in the 23. verse, For why should he be angrie with the realme of the King and his children?

The next poynt in the text, is the distri­bution of the punishment into particulari­ties, differing in degree according to the qualitie of the fault. For as all sinnes are not alike; so neither ought all punishments to be alike, but the compensation of pu­nishment in the ballance of Iustice, should euer hold proportion with the waight of the fault. Of these, the first is capitall, which being for wilful disobedience against the law of God, the question might well be touched of punishing obstinate and wil­full Heretiques, professed Athistes, vpon blasphemers, Idolaters, and such like with death; which is both commaunded in the Law,Deut. 17. Exod. 22.20. and exemplified to vs in the practise of Moses, Exod. 32: Asa, 2. Chr. 15.13. Iosia, 2. Kings. 23. with many other in the Scripture. And whereas some do obiect, Fayth is the gift of God; and men ought not to be punished for wanting that which is not in their power: By the same reason no malefactour should be punished, [Page]for grace to doe well is the gift of God, as well as fayth, and as farre out of any mans power as fayth is. Yet the Magistrate doth not punish want of fayth, but either pub­lique contempt, or lewd practise. Moreo­uer christian Princes being keepers of both tables, ought to be as zelous against the breakers of the first as of the second: and so much more, because the first concerns more neerely the glory of God, which ought to be of higher accompt then their owne liues. As for the argument here against out of the parable of the tares, it is not worth the answering, seeing by the tares is not meant Heretiques only, but all the vngod­ly: as Christ himselfe doth expound it.

In the rest of the punishments that des­cend from the highest to the lowest, I onely obserue, that contempt against the smallest poynt of Gods law should not be vnpunished: for, Qui contemnit minima paulatim ruit in grauiora. And thus much for the first part of this Scripture, contay­ning the decree of the King for the good of the Church: Now followes the thanke­fulnesse of Ezra for so great and vnlooked for ablssing. And as in the former part all [Page]christian Princes haue an example giuen them to seeke & further the aduancement of Gods glory: so in this we all may see a patterne of our dutie, when we inioy such great mercies from the Lord. For as the best Sacrifice a subiect can offer to his Soueraigne, is obedience; so the best Sacri­fice both Soueraigne and subiect can offer to God, is thankfulnesse: He that offereth prayse, he honoureth me, saith the Lord in the 50. Psalme. But this age growes like the Heathen, who when they knew God, did not glorify him as God, neither were thank­full. Rom. 1. Like the nine Leapers that bee­ing clensed, neuer turned backe to giue thankes: and yet few ages or people haue had greater cause then we of this age & na­tions, to be thankful to God, whose mercies haue bin and are so infinite towardes vs. What greater benefite then the enioying of true religion? For had we all the world, and beeing ignoraunt of the true God, should loose our soules, we were most mi­serable: yet hath not the Lord only giuen and continued this vnto vs, but euen when wee most feared both the losse of it and our peace together, the Lord bestowed [Page]such a blessing vpon vs, as had an Angell from heauen foretold it before it came to passe, he should scarce haue been beleeued. For it was contrary to our merite, aboue our hope, and beyonde all calculation of humane reason. True it is, the blessings are the same we enioyed in our late Soue­raignes time, but then seasoned with the bitter pill of Feare to loose them: now our hopes do promise the future happines of them to our posteritie: which, if our sinnes do not hinder good things from vs, shall no doubt be accomplished. For now the two peeces of wood so long disioy­ned, mentioned in the 37. of Ezech. wee also may say, are made one in the hand of our Soueraigne: Now is that made one in gouernment, which Nature had made one in situation: now the two brethren Ioab & Abishai may helpe one another: Nay, which is more, we are that threefold gable which being well twisted, will not easily be broken; and these are great causes of thankfulnesse. Further, in the person of our Soueraigne, we haue as great cause to praise the Lord, in that not onely his Ma­iestie indued with excellent morall ver­tues, [Page]but a zelous embracer and professor of the trueth and sinceritie of the Gospell; from which neither hopes, feares, or per­swasions, could euer remooue him: but as God had ordained him to be so, we doubt not but he euer will be a true and worthy defender of the Christian fayth. And now lastly (for the time will not serue me to re­peate all causes of thankfulnes) this good­nesse of God, in the middest of so great iudgment to remember mercie, and to stay the hand of his striking Angell, that so lately hath executed the sentence of death vpon so many of our brethren, both in the head Citie of this kingdome, and in many other partes of this land: they were all by Na­ture as good as wee; bought with the same price, and we haue no lesse offended God then they. The staying then of this iudge­ment should mooue vs all to thankfulnes, that our liues, and the liues of our bre­thren that remaine, are yet pretious in the eyes of the Lord: neither can we yet be secure, considering the fire of Gods displea­sure is not so quenched, but that we may feare a kindling againe of the same a fresh: for the wrath of the Lord is not wholly [Page]turned away, but his hand is stretched out still, because the people returneth not to him that smiteth them, neither doe they seeke the Lord: so that we may iustly feare, least for our vnthankefulnesse the seconde iudgement be greater then the former. And herein the example of Ezechia would not be forgotten, who hauing receiued great fauour from God, did not render to the Lord againe according to the benefite, so that wrath came vpon him, 2. Chron. 32.25. The Lord sanctifie our harts, that these thinges may be better remembred and re­garded then they haue been, and this lon­ger time of repentance that the Lord hath giuen vs, may be thankfully acknowledged, and layde hold on to eternall life.

This thankesgiuing may be distributed into two partes: To whom it is giuen, and for what. In the first we see what hath euer been the practise of the godly, who when they haue receiued any great benefit, haue neither their eyes (like children) alwayes fixed on the gyft; nor like carnall men, on the meanes by which it was giuen them, but their fayth rayseth their considerati­ons higher: namely, to the Lord, from [Page]whom all good things do come. Wherein they consider of Gods loue towards them, which stirreth vp in them loue to him a­gaine: his hearing their prayers, which doth animate them to pray, Psal. 116.1. and his trueth in his promises for the strengthe­ning and encreasing of their fayth. And hereof is it that Ezra calleth the Lord the God of our Fathers, in regarde of his coue­nant made with them. So as by this maner of speaking, it appeares he lookes to the promise the Lord made with the Fathers for their returne from captiuitie, & the set­ting vp againe of his worship amongst them; which in this edict of the King he saw so fully per [...]ited and accomplished. And surely the consideration hereof is much worth, and of holy edifying in our meditations of heauēly things, to confirme our assurance of Gods promises hereafter to be accomplished to vs, by the experience of his faythfulnesse and goodnesse past: as of preseruation in affliction, strength for perseuerance, the resurrection of our bo­dyes, and whatsouer promises remaine yet accomplyshed. But these thinges are so playne, they neede no further enlarging.

It followes in the Text, which hath so put in the Kinges hart. Heere is the roote whence this benefite came, next followes the benefite it selfe.Pro. 21.1. The Kinges hart (sayth Salomon) is in the hand of the Lord, as the ri­uers of water: he turneth it whither soeuer it pleaseth him. For if we can not thinke one good thought without the motion of Gods spirit, much more are purposes of such great and wonderfull consequence, as the beautifying of Gods house, and furthering of his worshippe and seruice, the speciall worke of God himselfe. In which poynt I would note a double vse; one for our selues, that we knowing how many ten­tations Princes are subiect to, by reason of these two great faculties of sinne, wealth, and authoritie, should make it our conti­nuall practise to pray for our Soueraigne,Psal. 72 1 Psal 20.1 that the Lord will giue him his iudgement and righteousnesse, that the Lord will put in his Maiesties hart all good motions, purposes and resolutions, for the aduance­ment of his glory, and good of his people; and that his hart may neuer be corrupted, either with pleasures or flatterers (the bane of many Princes) to choake those [Page]good seedes before they can come to ripe­nesse of perfection. Neither should the great hopes we haue in good and vertuous Princes, make vs carelesse herein. For Sa­lomon had many excellent vertues, yet wealth and pleasure had welny wholly ex­tinguished them. Ioas being alwayes tray­ned vp in religion, had a hart well disposed, till he was drawen away by the Princes of Iuda, as appeares in the 2. of Chro. 24.17. The seconde is, that Princes themselues should consider what purposes they haue had heretofore for the good of the Church of God, and to take heede they suffer not such motions of Gods spirite to be quen­ched in them. For if in their lower estate, (with Dauid) they haue made vowes and promises, which no doubt the Lord did put in their hartes, he will now looke at their handes for the payment of them: For when God hath graunted the suite, he lookes for the performance of the promise. I might enlarge this poynt; but to the wise a word is sufficient.

The next poynt in our text, is the bene­fite for which Ezra is thankefull, namely, the beautifying of Gods house: an vn­speakable [Page]speakeable comfort which the Church of God receiued by this Monarke: In which wee may obserue, ere wee come to the maine poynt, that Ezra is first thankefull for the good of the Church, before hee mention the fauour and preferment done to himselfe: An argument vndoubtedly of zeale and loue to the Church of God, as esteeming more the Churches good, then his owne. This affectionate zeale was in Moses, who rather then the Lord should cast off the Iewes, desired to be blotted out of the Booke of life: And in the Apostle Paul, that wished himselfe separated from Christ, if that might haue gained the con­uertion of the Iewes his brethren. But sure­ly this care for the Church is now so rare, that we may iustly complaine with the Apostle,Phil. 2.21 All men seeke their owne, no man that which is Iesus Christes.

How many are there that could well be content that Churches were turned to rub­bish, so as out of them they might builde them selues glorious houses? that they might fatte the bodyes of their posteritie, though with the staruing of thousand of soules? But the time will not suffer me to [Page]dwell vpon this poynt.

The beautie of the Church generally considered is twofold: the first is inward, and that is perfect beautie, of which Saint Paul speaketh in the first Chapter to the Ephesians, Christ hath sanctified, and clen­sed it by the washing of water through the worde, that he might make it to himselfe a glorious Church, not hauing spotte or ble­mish. &c. Of this beautie mention is made in the 45. Psalm. The Kinges daughter is all glorious within. And this is the beautie spo­ken of in the 16. of Ezechiel, Thou wast per­fect through my beautie, that I had put vpon thee. Also the Church saith Cant. 1. though (externally) shee seeme many times like the tentes of Kedar, shee is in deede (meaning inwardly) like Salomons Tapistrie. The o­ther beautie of the Church is externall, and this was figured by the glory of the Taber­nacle first, and of the Temple afterwarde: where all those Ceremoniall ordinances were set out to the eye in most glorious show: the Mercie-seate, the Arke, the Ta­ble with Shew-bread, the Candlestickes with lightes, the Lauer, the siluer Trum­pets, the Alters for Incense, and Sacrifices [Page]themselues, the glorious garmentes of Aaron, and such like: by which thinges were then represented in figure, that which afterward was really performed, as the sa­crifice, righteousnesse, and mediation of Christ; the perpetuall vse of the ministerie in the Church, for the preseruation of sound droctrine and administration of the Sacra­mentes, the dayly vse of publique prayer; with a perpetual conseruation of these or­ders by a godly & religious gouernment.

This externall beautie among other pla­ces, is most excellently set out in the 4. Chap. of Salomons song, where the eyes of the Church, signifying her knowledge in heauenly thinges, are compared to Doues eyes: fayre for their excellencie, chaste for their puritie, being not corrupted with vn­cleannesse of mens traditions: her haire like a flocke of Goates on mount Gilead; signifying the populous assemblies of the faythfull to the worship of God. Her teeth like a flocke of Sheepe in good order, com­ming from the washing, euery one bring­ing twins; meaning the Ministers and Pa­stors of the church likened to the teeth, be­cause they breake the bread of life to the [Page]Church orderly in the course of their mini­sterie, washed in godlines of conuersation, and fruitfull in winning soules vnto Christ. Her lippes like a threed of Scarlet, meaning thereby the publique profession of religi­on by the Church, when the mouth confes­seth vnto saluation, speaking such things as may minister grace to the hearers. Her neeke as the Tower of Dauid, a thousand Shildes hanging in it; meaning the gouern­ment of the Church, by which those excel­lent thinges of the ministerie & profession are supported and preserued in puritie. And lastly, her two breasts; meaning there­by the sound doctrine of trueth gathered out of the two Testamentes, the olde and the new.

But what shall we need to seeke further then this decree of Artashashte? vnto which this thankesgiuing hath relation, to vnder­stand what is the adorning & beautifying of the Church. Wherein is first contained libertie for Gods people to professe true religi­on in his Church: next, gouernours stabli­shed for the Church: thirdly, maintenance for the Church: fourthly, the sacrifices according to the law: Then all ornaments for the cere­moniall [Page]worship, and whatsoeuer by the com­maundement of God ought to be established. Freedome of taxation for the Priestes and Leuites. A speciall commaundement for the teaching and instruction of the people. So that nothing can be desired for the beau­tifying of the Church, but is here either generally comprehended, or particularly expressed. And this is that, that maketh the Church beautifull as Tirza, faire as the Moone, cleere as the Sunne, and tirrible as an Armie with Banners, when these holy orders are thus established. This is that holy beautie of the publique assemblies mentioned in the 110. Psalme. This is that beautie which Dauid calleth the beautie of the Lord, Psal. 27. where he sayth, One thing haue I desired of the Lord, that I will require, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the Beautie of the Lord, and to visit the Temple. For it was not the outward ornamentes of the Tabernacle that drew his affection, but those things that were by them repre­sented and figured. So that the beautie of the Church is then most cleere and glori­ous, when the reuerend Bishops gouerne [Page]carefully, and preach faythfully, who are therefore worthy of double honoure: the Pastors vigilant to watch ouer their flocke, teaching in season & out of season,Actes. 20. publice et per singulas domos, openly and through euery house: When the Saboathes are sanctifyed with the morning and euening sacrifyce of prayer and preaching: where the whole congregations as one man as­semble to worship the Lord: where the Sacramentes are duely ministred, and the people prepared to them by Catechizing and exhortations, so that holy thinges are not giuen to dogges: and where a carefull gouernment keepes all these in good or­der.

Vnto all which the example of Chri­stain Princes being added, is as a rich iewell in the attire of Christes spouse, when like Dauid they thinke it no disgrace themselues to entertaine the Lordes Arke, to keepe his Sabaoths, and frequent holy assemblies: as to our great comfort, we see at this day, who in deed as they haue receiued most of God, should be most forwarde to doe him seruice. This giues honour to God, com­fort to his children, encouragement to his [Page]ministers, and iust disgrace to all contem­ners. There are many otherwise affected touching this poynt of beautifying the Church, as if these things before mentio­ned, were not sufficient to adorne the same. For the Schismaticall separation of the Brownists is so farre from beeing content heerewith, that they accompt all christian congregations prophane Synagogues, be­cause they be not framed by the modell of their fancies.

Another sort vnder pretence of refor­mation, would haue the dignities in the Church taken away, spoyling her of all such endowmentes and patrimonies as haue been bestowed vpon her by deuout progenitors, that they might sacriligiously diuide amongst them her spoyles, as the Souldiers did the garments of Christ.

A third sort (pretending the faire colour of quiet and contentment) affirme that it would adde much to the beautie of the Church, if a tolleration of a false worship of God were allowed: then which nothing could more pollute the Sanctuarie of the Lord. Of all which, I only thus conclude, Blessed be the Lord God of our fathers, who [Page]hath so put in the Kinges hart, to publish and hold a constant resolution against them.

One poynt in this worke of beautifying the Church is further to be obserued, namely, that it be according to the com­maundement of God: which may be gathe­red out of these words, which is at Ierusalem. For had the King bin so liberall in beauti­fying an other Temple, or in building any other then that which God had appoyn­ted, as afterward Sanballat did vpon mount Gerizim, it had bin abhomination before the Lord,Deut. 12. because the Lord had comman­ded, Not in euery place. &c. We must there­fore in this worke keepe close to that which is before expressed in the edict, Whatsoeuer is by the commaundement of the God of heauen: For whatsoeuer in Gods worshippe is not from that foundation, (seeme it neuer so glorious with man) is abhomination before the Lord. There are many wayes seeme right in the eyes of man which the Lord neuer approueth of.

Gidion meant well to make an Ephod, the matter a memoriall of his victorie, be­ing the Eareringes of the Ismaelites, and spoyles of the Midianites, & for the forme, [Page]an Ephod; to shew that his victorie came of God, and therfore consecrated to him: but this was so farre off from being accep­ted of God, that it turned to the destruction of his house. Micha thought God would surely blesse him, when he had gotten a Leuite to be his Priest. Saul thought he had done well when he offered sacrifice. Vzza had a care to saue the Arke, when he put foorth his hand to stay it: but none of these were approued of God, because they were not commaunded of God. To beau­tifie the Church therefore with good in­tentes, is like the Altar of Ahaz, which was so farre off from beautifying the Tem­ple, that it polluted it: like the paynting of the face, which is so farre from procuring the loue of the wise beholder, that it rather breedeth a suspition of those that vse it, that they haue pudicitiam venalem. In this worke therefore of beautifying the Church we must looke to two thinges, the action, and the end: the action, that it be commaunded of God, for in his seruice he hateth all mens inuentions. The ende, that it be done to Gods glory, least we be like those that holpe to make the Arke of [Page] Noah, and were drowned them selues in the flood.

This poynt of beautifying the Church, maketh me call to minde the miserable state of that poore Kingdome of Ireland, of whom we may say as it is in Salomons song,Cant. 8. Wee haue a little Sister, and shee hath no breastes: what shall we doe for our Sister, when shall she be spaken for? Ezek, 23.3 Nay we may say as the Prophet Ezec. speaketh, compressa sunt vbera eius ab Aegiptijs, the Aegiptians brused the breastes of her virginitie: For not onely is their wealth wasted with the sinne of their owne rebellion, but (which is more greeuous) their soules poysoned with Idolatrie and errour. The seducing Iesuites and Seminaries haue in a manner wholly preuayled, and haue made so large a haruest as (the open profession and pub­lique setting vp of Idolatrie excepted) it is not more in the middest of Spaine. This hath come to passe, for the most part, through the negligence and vnfaythful­nesse of the Watchmen, who (as it is in the parable of the sower) when they should haue kept the Fielde, slept, and the enuious mans seruants haue been more diligent to [Page]sow Tares, then they were to preserue the Corne. These watchmen haue neither bin faythfull nor paineful; but as a snare on Mis­pa, and as a net spread vpon Tabor: not the net of Peter to catch soules, but the net of profit to get gaine: the net whereof Haba­cuck speaketh, They catch it into their net, and gather it into their barne. Diuers hold reuerend places in that Church, that are vn­worthy of the meanest roomes, blynde guides, that were neuer acquainted with the thinges of God: others like Isachar, a strong Asse cowching downe betweene two burthens, finding rest good, and the land pleasant. So that the fountaines of li­uing water (that should haue run continu­ally) being dried vp, the poore wretches haue digged to themselues broken pittes that can hold no water. How many Chur­ches in that kingdome without either prai­er or reading the Scripture? How many heapes of rubbish where Churches stood? So that those places which deuout Aunce­stors built for the seruice of God, a pro­phane posterity hath turned into ruines. And this Church scituate in a fertile coun­try, consisting of a wittie and valiant peo­ple, [Page]descended (many of them) out of the loines of our owne progenitors that might for beautie haue bin like Salomons tapistry, is blacke as the tentes of Kedar, and filthy as those that haue lyen among the pots.

Now if vnto this happy peace, to which at last that Kingdome is so well reduced and setled, there could be ioyned a recoue­ring of their soules, to the true knowledge and worship of God, O how acceptable it would be to the Lord, and memorable to all posterities! And shall it be thought im­possible? no surely. Doe the Iesuittes boast of the conuerting of Indians & Americans, and shall we neglect the conuerting of our brethren? Was it possible to conuert their progenitors from Paganisme, and shall it be holden impossible to reduce these to the embracing of the trueth? Could seducers peruert them, & cannot we conuert them? Negligence lost them, why should not di­ligence recouer them?

Were carefull Bishoppes and faythfull teachers planted, seducers remooued, and compulsion to heare established, no doubt in short time a happy effect would follow, Sed hoc opus, hic labor est, and yet what is [Page]so hard, but diligent labor may ouercome? And what (in this kind) is impossible for a mighty Prince to bring to passe? If the two first were put in practise, the thirde would not be difficult. It is recorded of Edgar, one of the Kings of England before the Conquest, that fynding the Country much annoyed with Woolues, he caused Ludwallus Prince of Wales, to pay him a yeerely trybute of 300. Woolues: which was so long performed, till not a Woolfe was left in England. Would to God our Soueraigne, of the Iesuiticall Woolues that spoyle Christes sheepe in any of his highnesse Kingdomes, had such a trybute, till they were left so few that a child might tell them. These are those Foxes of which the Spouse complayneth in the 2. Chapter of Salomons song, Take for vs the Foxes, the little Foxes that destroy the Vines: These are those Locustes that haue haire like wo­men, but teeth like Lyons; faces like men, but tayles like Scorpions: and we must take heed least by much tollerating of these and their like, our whole state become like the feete of Nabuchadnezars image, part yron & part clay, which ill agreeing com­pounde, [Page]will neuer holde any long time. And till these, and their complices be bani­shed, or otherwise remooued, we must ne­uer looke for good passage to the Gospell, or freedome from complotments of trea­son. And the taking away of such spots and blemishes, will be a great furtheraunce to the beautifying of the Church. To the perfyting of which worke, the Lord God of heauen and earth so direct & blesse our Soueraigne, that the glory of the seconde Temple vnder his gouernment, may be greater then the glory of the former; and that this poore Church of Ireland that his Maiestie findes of Bricke, may be built of Marble, and this of England that our late Soueraige left of Marble, may be beautify­ed with Gold: to the glory of God, the comforting of his children, disappoynting of Iesuiticall hopes: and that his Maiestie after fulnesse of dayes heere on earth, may for euer enioy the glorious beautie of the heauenly Ierusalem, with the presence of Christ: to whom, with the Father, and the Holy-ghost, be all honour, prayse, and glory, for euer. Amen.