A sermon preached before the Kinges Maiestie, by I. Hopkins, one of his highnesse chaplaines

A SERMON PREACHED BEFORE THE KINGES Maieſtie, by I. Hopkins, one of his Highneſſe Chaplaines. EZRA. 7.26. 27.

And whoſoeuer will not do the Law of thy God, and the Kings law, let him haue iudgement without delay, whether it be vnto death, or to baniſhment, or to confiſcation of goodes, or to impriſonment.

Bleſsed be the Lord God of our Fathers, which ſo hath put in the Kings heart, to beautifie the houſe of the Lord that is in Ieruſalem.

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, 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 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 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. 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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, 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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, 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 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, 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.

FINIS.