A Sermon preached before the kings Majesty, by I. Hopkins, one of his highness Chaplains. EZLA. 7.26, 27. And whosoever will not do the Law of thy Gods and the kings Law, let him have judgement without delay, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Blessed be the Lord God of our fathers, which so hath put in the King's heart, to beautify the house the Lord that is in jerusalem. Imprinted at London by W.W. for Thomas Man. 1604. Ezra. 7.26.27. The edict of the King. The offenders. against God. against the King. their punishment. set down in general. the thing itself. the circumstances of the persons. of the time distributed into particulars. greater Death. banishment smaller in goodos. in liberty. The thanksgiving of Ezra. the thing. person to whom attribute the cause. the root. the fruit. action. subject. A SERMON PREACHED BEFORE THE kings Majesty, by I. Hopkins, one of his highness Chaplains. EZRA. 7.26. 27. And whosoever will not do the Law of thy God, and the King's law, let him have judgement without delay, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Blessed be the Lord God of our Fathers, which so hath put in the King's heart, to beautify the house of the Lord that is in jerusalem. A Special duty required in a Minister of the Gospel, is to apply himself in his teaching to the present time and occasion, in handling such points of doctrine, as may be fittest for the hearers: from which ground I have made choice of this Scripture, consisting of these two parts. 1 The foot or conclusion of a Commission granted by Artashashte the Persian Monarch to Ezra the Priest, for the stablishing of Religion, and punishing of offenders. 2 A thanks giving of Ezra for this great benefit, that God had so moved the heart of the King to have such care of his Church. The words of the text are so plain, they need no farther interpretation; I will therefore endeavour to collect and gather such profitable instructions, as will directly arise out of the same, for our edification. It appears by all this Edict, that this Heathen King had a special regard & care for the service of the great God of heaven: which care of his (though he were a heathen man) came not of a heathen spirit, but by the special direction of the spirit of God; and no doubt recorded by the holy Ghost, to be an example and moving precedent to all Christian Princes, to look unto this point as a principal duty required at their hands of the Lord, by whom they reign, & of whom they hold their crowns: namely to advance the glory of God in setting up and maintaining his worship and service, and to correct and punish the contomners' and transgressor's of the same. And as their love unto God hath drawn godly and good Princes to this care, so hereunto are all the promises of happiness tied. josu. 1.8. josua being commanded to observe and do according to all written in God's law, was promised thereby to have his way prosperous, and thereby to have good success. When the Lord promised the Kingdom of Israel to jeroboam, 1. Kin. 11 38. the Prophet speaketh thus to him from the lord If thou hearken to all that I command thee, and wilt walk in my ways, and do right in my sight, to keep my statutes & my commandments, as David my servant did; then will I be with thee, and will build thee a sure house, as I did to David, and will give Israel to thee. So as all this prosperity to him and to his seed, was ptomised under this condition, of practising the Statutes & Commandments of God. 2. Chr. 26 2. Chr. 27 The story reporteth of Vzziah that he sought God in the days of Zachariah the Priest, who understood the visions of God: and when he sought God, God made him to prosper. jotham also became mighty, because he directed his ways before the Lord: whereto agreeth the saying of our Saviour: If any man serve me, joh. 12. him will my father honour. Now, as all these blessings were thus promised, & performed; so the falling from this course, hath been the overthrow of many great Princes, with their houses: as appeareth in the examples of Saul, jeroboam, joas, with many other. Seeing therefore this duty is both commanded of almighty God, graced & blessed with promises of happiness; and the neglect thereof hath been so fearfully punished, these can not be but strong and powerful motives to persuade every one, to the true care and practise thereof: But it is commonly granted of all that have any spark of true religion, that God's honour in the establishing of his worship, is to be sought and put in practice; but in the performance thereof, what slothfulness there is, every place yieldeth too many examples; yea those that have otherwise good graces, and largely tasted of the heavenly light, herein are too slack, finding excuses, as did the people in Hags time; H●g 1.2. who denied not to build the lords house, but laid it was not yet time to do it. They have their excuses with the Spouse, who though she knew it was her beloved that knocked, yet makes this answer: I have put off my coat, how shall I put it on? Cant. 5.3. I have washed my feet, how shall I defile them? Exod. 4. Like Moses, who though he knew well he ought to obey God, yet makes many excuses and delays: as appeareth in the 4. of Exodus. But if we observe the order of our text, we shall find that this, being set in the first place, teacheth us that it should be the first care and practise of all worthy and Christian Princes, as the true groundwork & foundation of all future happiness: yea the first care and practise of every one of what calling or condition soever. And this order Almighty God hath observed in giving us his Law; placing the duties of his service in the first table, as first and principally to be respected and obeyed. The like order our Saviour hath given us in our Prayers, teaching us to pray for the sanctifying of his Name, glory of Kingdom, & obedience to his Will, before all or any earthly or spiritual benefit to ourselves. Unto this also agreeth that commandment of our saviour Christ Mat. 6. First seek the kingdom of God. etc. This therefore being God's order & commandment, must of necessity be our practice; whereto also we are provoked, specially Kings & Princes, that are Gods lieutenants upon earth, by many famous & memorable examples recorded in the holy Scripture. Gideon being appointed of the Lord the deliverer of his people from the Midianites, jud. 6 27. the first Commandment he received, which he also first put in practice, was to destroy the Altar of Baal. 1. Chr. 29.3 Hezechia. the first year and first month of his reign, opened the Temple doors. 2 Chr. 34.3. josia being but a child of sixteen years old, began then to seek the Lord God of his fathers. Yea, Cyrus in the first year of his kingdom at Babel, having as josephus recordeth in his eleventh Book and first Chapter of his Antiquities: Read the prophesy of Esay made almost 200. year before of him, that he should be the restorer of the jews; in that first year performed that famous work of sending those Captives home, one giving order for the building of the Temple. But the famous and memorable example of our late Sovereign, of all other cannot be forgotten, but will ever be as sweet perfume in the house of God, who ●…ing at the entrance into her kingdom, the Church defaced, the whole form of God's worship corrupted idolatry practised, the true preaching of God's word banished, groves and hill-alters in all places erected and maintained, the Priest & Sons of Aaron, yet left alive from the cruelty of that time remaining in banishment: Her Majesty in the very entrance into her reign, against the liking of all her neighbour Princes, some of them threatening her with sharp War for the same; and also contrary to the will of most of her counsel (being at that time otherwise affected) cleansed the Temples, called home her banished, restored true Religion, and established the Church in that state & condition, that the flourishing thereof hath been famous through the world, holding with a most constant resolution (above the wont custom of that sex) the continuance thereof against all contrary persuasions, to her last end: Which work of her Majesty, how the Lord hath blessed, the length and peace of her reign, and the flourishing of the Church with so many worthy and excellent men, gives manifest demonstration. Let us then every one look unto this duty, as the first stone and main groundwork of all our happiness; which being not laid, all earthly glory will be but as a house built on the sand: 2. Chr. 20.37. yea like Iehosaphats ships built at Ezion Gabar, that broke in pieces when there was greatest expectation of their uses. Gen. 11. Like the Tower of Babel, that began in pride, and ended in confusion. The Lord herein bless and sanctific the heart of our Sovereign, that as his Majesty hath known the Scriptures of a child, and been brought up (as Samuel) in the Temple of the Lord; so his royal arm may still be strengthened in this glorious work: & that he may be like the morning light, which is clearer and clearer, till it be perfect day. Now if it be objected, that these points are needless to be handled, saying as did Korah, the Lords people are holy enough, there is no need of these admonitions: The words of the text will clear this point: Whosoever will not do the law of thy God. etc. So that it is not enough that the laws of God be established, or that they be professed, but that they be religiously obeyed & practised. And the looking to this point is a special duty of a christian Prince: Soloculus mundi, Princeps regni; and very famous to this purpose is the example of good josia, who made a covenant with the Lord, both for himself in his own practice, and for his people, whom he caused to stand to the covenant; and compelled all that were found in Israel, to serve the Lord their God. And the present example of this Heathen Monarch also, being recorded by the holy Ghost for us, upon whom the ends of the world are come, should be no small provocation to all persons professing christian religion, to further the true practice of obedience to God's law, by all good means whatsoever. What need there is of this care, and how behoveful it is for us to be stirred up thereto, both by exhortations & examples, the great profaneness of this evil & late age of the world, proveth too plainly. For although religion (as was before remembered) is happily established, the Church having both reverend Bishops & worthy Teachers, yet touching christian conversation in the practice of Religion, we may complain as doth the Prophet jeremy in the 8. jer. 8. Chapter. I hearkened & heard, but none spoke aright; no man repent him of his wickedness, saying, What have I done? every one turneth to his race, as the Horse rusheth into the battle: yea that which the Prophet Hose speaketh in his 4. Chapter, By swearing, and lying, & stealing, & killing, and whoring, they break out, and blood toucheth blood. The complaints may be alike, for the ●●mes are alike: sound doctrine, sick manners; good religion, evil practice: in our profession we say we will go work in the Vineyard, but in our practice never come there: like the Figtree which Christ cursed, full of leaves, but no fruit: like the Church of Sardis, Apo. 3. have a name that we live, but are dead. Athismne hath prevailed mightily, the devil labouring, not as heretofore only to trouble the quiet of the Church, he doth now iugulum petere, seek to cut the throat of all Religion, by bringing in a profane scorn and contempt both of the ground and practise of all godliness; and would to God the truth of this were not so manifest that it should need trial. For profaning the sacred name of God by horrible oaths, is most common; yea in that fearful manner, as if they would crucify the Son of God a fresh. Sacraments not regarded, Sabaothes not sanctified, Prayer only made a ceremony: and for untemperate & unclean life, we may again complain with the Prophet Hosea, Hose 4. Exod. 8. Whoredom, Wine, and new Wine, take away the heart: yea, all these so common, and so many, that they are as the Frogs of Egypt, that came into the kings Chamber. Besides all this, ignorance in the common and meaner sort; yea gross ignorance, so that it may truly be said with the Apostle in the fift to the Hebrews: Whereas concerning the time, ye might have been teachers, you have yet need to be taught the principles of Religion, and as babes to be fed with Milk. A great cause of these mischiefs is in the labourers, for there is want of labourers, and want in labourers; many cannot labour, many will not labour, no though they have large allowance of the Church: being worse than the Prophets in jeremies' time, for they prophesied for money, these have money, and prophesy not; nay which is worse, appoint none to prophesy for them: so as, many great Congregations have only a blind Guide to watch over them. Other like the Scribes and pharisees sitting in Moses Chair, say and do not, like unto Boate-men looking one way, and rowing another. Hereby it cometh to pass that religion hath been so little regarded, Seminaries & Schismatics have so prevailed: for they have mined, and we have not countermined; but my Lord the King is wise as the Angel of God, he will both find out, and reform these abuses in due time. It follows in the text, and the King's law. Next unto God, Princes are to be obeyed as God's Vicegerentes and Livetenantes on earth; to whose Majesty they own their allegiance, and to no earthly creature: to whom the Lord hath given an authority immediate from himself, whose authority who so resisteth, resisteth the ordinance of God, Rom. 13. as saith the Apostle. This duty Christ practised & his Apostles, even when as evil and tyrannous Princes ruled, Tiberius. Nero. as ever commanded on earth. From the breach of this the primitive Church ever freed themselves in all their practices, and apologes; and the contempt of Magistracy hath the Lord seveerely punished, as may appear in Absolom, Zimri, & most famous in the example of Zedechia for his rebellion against the king of Babel, as doth appear in the history, and particularly in the 17. of the Prophet Ezechiel, where the breaking of this oath, though made to a heathen prince, is so often urged against him. But in these words, the Rings law, there is a farther thing to be considered; for by this Law here mentioned, is especially meant the edict for the finishing of the Temple, and setting up the service of the Lord, being in deed the decree of God himself, which the King calleth also his law, because he hath ratified it by his authority. So as here is an example for all Christian Princes, to make God's law their law, God's cause their cause, Gods wrong their wrong, God's honour their honour, and Gods enemies their enemies. Such holy zeal hath often been seen in religious Princes, who have so highly esteemed of God's honour, that they have made their dignity to stand or fall with it: and this is a special end of the advancements of Princes, by Almighty God into his throne; to reign as Kings in his stead (as the Queen of Saba speaketh to Solomon) to cause obedience to be given to him, 2. Chro. 9 and to see that his law be not contemned here on earth. And how needful this is, our daily experience teacheth us. For be the word never so faithfully preached, if good laws want, there is still disorder and rebellion against God. Hitherto we have heard of the offenders, who they are; now follows the judgement that should be executed upon them: in which the action to be done is generlly set down, and afterward distributed into particulars: with the general there are two circumstances annexed, of the persons and of the time: the persons, whosoever; the time, without delay. This execution of judgement, is the bond of all; the life and edge of the Law, without which it is a dead letter: For laws (though never so good) without due execution, are like jupiters' Block thrown among the Frogs, at the first, feared for his greatness, and afterward despised for his stillness: like Shot without Bullet, like a Scarecrow, or like the Sword of Goliath wrapped in a cloth, and laid behind the Ephod. The want of execution of justice, gives encouragement to the evil doers. This the first argument, the wicked use to persuade others to join with them, we will do it, say they, freely or without punishment: and as it is in the fifty Psalm, I held my peace, and thou thoughtest I was like unto thee. Impunitas magna est pecandi illecebra. No such tentation to evil, as impunity, the best are drawn to virtue by love, but the most must be compelled by fear; Oderunt peccare mali formidine poenae. The two chief bands to keep men in, is either fear of God, or fear of Law: but where conscience is not, nor law executed, of all such it may be said as Abraham said of the house of Abimilech, Gen. 20. The fear of God is not in this place, and they may kill me for my wives sake. If the Magistrate punish not, he bears his Sword in vain. The Magistrate's Sword is defensive to the good, and offensive to the ill; and it is just that they that will offend the Law, should be offended by the Law. The doing execution upon the wicked, doth establish the Prince's throne, as Solomon saith, Take away the wicked from the King; his Throne shall be established in justice: and therefore a wise King scattereth the wicked, and causeth the wheel to turn over them. Doing of justice on the wicked, putteth the rest in fear that they dare not offend, as it is in the 17. of Deut. They shall hear, and fear, and do no more presumptuously. And this execution o● justice is not cruelty, as wicked licentious persons affirm, no more then in a Surgeon to dissect and cut off an incurable member, which being let alone, would endanger the life of the whole body; or the kill of noisome and hurtful beasts, cutting off unprofitable branches, or plucking up weeds that would choke and destroy the good corn. Exod. 32. Moses the mildest man that ever was on earth, yet did Moses command the Levites to do execution on their brethren that had committed Idolatry. 1. Sam. 15. 2. Sam 12. Samuel a good man, yet did he hew Agag in pieces. David a good King, yet did he put the enemies of God under Saws, and under iron Harrows, and under Axes of iron. Nay, it is cruelty to the innocent, when their oppressors be suffered unpunished, and it is therefore called crudelis miserecordia; and contrariwise God is said to be merciful in doing execution on his enemies: Psalm. He slew mighty Kings; for his mercy endureth for ever: for there is misericordia puniens, et crudelitas parcens, punishing mercy, and sparing cruelty. Neither do I think it less worthy commendation in Solomon to put Schimei to death, though he was the first of all the house of jemini that met his Father; then for David to show kindness to the house of Berselay the Gileadite, that relieved him in his extremity. For as want of recompense doth many times lose a friend: so want of punishment encourageth an enemy: yea doing justice upon evil persons, procureth oftentimes as much love, as the advancing those that are good; the regard whereof who so neglecteth, will neither be loved of his friends, nor feared of his enemies. Nay, which is greater, the wrath of God is many times kindled for not doing justice, as in the examples of Saul and Ahab did appear, and pacified by the execution thereof, as the putting to death of Achan, hanging up of Saules sons, & throwing jonah into the Sea, doth confirm. I grant this extremity of doing justice, is not always to be used, Micha. 6. and that loving of mercy is as needful and behoveful as the doing of justice, and that Summum ius, is, summa iniuria: difference therefore is to be made in the offenders, and as it is else where worthily said, The former and bypassed behaviour of the party is especially to be considered. For some offend of weakness, as did Aaron, in making the golden Calf; some of ignorance, as did jonathan, when he tasted the Honey contrary to his father's rash vow; some by too much cleaving to those they love, as did Amasa in the action of Absalon, and yet none of these capitally punished. The prayer of David herein is an excellent rule. Psal. 39 Be not merciful to them that offend of malicious wickedness: with which also agree the words of the text, He that will not do the law of God, etc. implying wilful contempt, and not ignorance or weakness. And thus much for the execution of justice in general. Next to be considered, are the two circumstances hereto annexed, observed in the method of the text, of the persons, and of the time: The persons whosoever, that none by their greatness, should be privileged in the matters of God's Law: For as it is a like given to all, so, should it be alike obeyed of all; and this is a principal duty of the Magistrate, to do even justice; equal justice pleaseth the good, and terrifies the ill: for Laws should not be like Spider's webs, to catch the Flies only, and the Swallow should bear them away on her wings: Dat veniam coruis vexat censura columbas. And therefore they were wont to paint justice blind, intending that no respect of persons, should be had in judgement; neither doth this impugn that which was before spoken: For it is to be understood of such as are a like guilty, where the zeal of God's glory should take away all partiality. 2. Chr. ●●. This is that for which Asa is commended, in deposing Maacha his mother from her regency, because she had made an Idol-grove; and on the contrary, the destruction of Eli & his house came, by reason of this partiality towards his Sons in such high offences against the Lord. The next circumstance is of the time, without delay: not that rashness is any way tolerable in great executions, for Princes should proceed to them as Chirurgeons to their cauteries and dissections; last, when all other remedies have been firsh tried, considering it more honour to a Prince to gain one, then to execute many; for many executions to Princes, are as funerals to Physicians, medicorum maculae: and if in common business reshnesse is so hurtful as Solomon saith, Prou. 29. Seest thou a man hasty in his matters? there is more hope of a fool then of him: much more in matters of justice, upon the due execution whereof stands oftentimes the good of the state; and sudden and rash executions, have been hurtful to Princes, both in too late repentance, and loss of their subjects affections. But the intent of this point, is that Princes should not be zealous in punishing their own wrongs, and careless in wrongs done to God: and lest by slackness of punishing, the wicked should be encouraged, according to that in the 8. of Eccles. Because the sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do wickedly. And lastly, least for slackness of punishing offences done against God, the Lord be provoked to take the cause into his own hand to punish both the evil doers for their offence, and the Magistrates for their slackness, which also it seemed this Monarch feared, as appears before in the 23. verse, For why should he be angry with the realm of the King and his children? The next point in the text, is the distribution of the punishment into particularities, differing in degree according to the quality of the fault. For as all sins are not alike; so neither aught all punishments to be alike, but the compensation of punishment in the balance of justice, should ever hold proportion with the weight of the fault. Of these, the first is capital, which being for wilful disobedience against the law of God, the question might well be touched of punishing obstinate and wilful Heretics, professed Athistes, upon blasphemers, Idolaters, and such like with death; which is both commanded in the Law, Deut. 17. Exod. 22.20. and exemplified to us in the practice of Moses, Exod. 32: Asa, 2. Chr. 15.13. josia, 2. Kings. 23. with many other in the Scripture. And whereas some do object, Faith 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 malefactor should be punished, for grace to do well is the gift of God, as well as faith, and as far out of any man's power as faith is. Yet the Magistrate doth not punish want of faith, but either public contempt, or lewd practice. Moreover christian Prince's being keepers of both tables, aught to be as zealous against the breakers of the first as of the second: and so much more, because the first concerns more nearly the glory of God, which ought to be of higher account than their own lives. As for the argument here against out of the parable of the tars, it is not worth the answering, seeing by the tars is not meant Heretics only, but all the ungodly: as Christ himself doth expound it. In the rest of the punishments that descend from the highest to the lowest, I only observe, that contempt against the smallest point of God's law should not be unpunished: for, Qui contemnit minima paulatim ruit in graviora. And thus much for the first part of this Scripture, containing the decree of the King for the good of the Church: Now follows the thankfulness of Ezra for so great and unlooked for ablssing. And as in the former part all christian Princes have an example given them to seek & further the advancement of God's glory: so in this we all may see a pattern of our duty, when we enjoy such great mercies from the Lord. For as the best Sacrifice a subject can offer to his Sovereign, is obedience; so the best Sacrifice both Sovereign and subject can offer to God, is thankfulness: He that offereth praise, he honoureth me, saith the Lord in the 50. Psalm. But this age grows like the Heathen, who when they knew God, did not glorify him as God, neither were thankful. Rom. 1. Like the nine Lepers that being cleansed, never turned back to give thanks: and yet few ages or people have had greater cause than we of this age & nations, to be thankful to God, whose mercies have been and are so infinite towards us. What greater benefit than the enjoying of true religion? For had we all the world, and being ignorant of the true God, should lose our souls, we were most miserable: yet hath not the Lord only given and continued this unto us, but even when we most feared both the loss of it and our peace together, the Lord bestowed such a blessing upon us, as had an Angel from heaven foretold it before it came to pass, he should scarce have been believed. For it was contrary to our merit, above our hope, and beyond all calculation of human reason. True it is, the blessings are the same we enjoyed in our late Sovereign's time, but then seasoned with the bitter pill of Fear to lose them: now our hopes do promise the future happiness of them to our posterity: which, if our sins do not hinder good things from us, shall no doubt be accomplished. For now the two pieces of wood so long disjoined, mentioned in the 37. of Ezech. we also may say, are made one in the hand of our Sovereign: Now is that made one in government, which Nature had made one in situation: now the two brethren joab & Abishai may help 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 thankfulness. Further, in the person of our Sovereign, we have as great cause to praise the Lord, in that not only his Majesty endued with excellent moral virtues, but a zealous embracer and professor of the truth and sincerity of the Gospel; from which neither hopes, fears, or persuasions, could ever remove him: but as God had ordained him to be so, we doubt not but he ever will be a true and worthy defender of the Christian faith. And now last (for the time will not serve me to repeat all causes of thankfulness) this goodness of God, in the midst of so great judgement to remember mercy, and to stay the hand of his striking Angel, that so lately hath executed the sentence of death upon so many of our brethren, both in the head City of this kingdom, and in many other parts of this land: they were all by Nature as good as we; bought with the same price, and we have no less offended God then they. The staying then of this judgement should move us all to thankfulness, that our lives, and the lives of our brethren that remain, are yet precious in the eyes of the Lord: neither can we yet be secure, considering the fire of God's displeasure is not so quenched, but that we may fear a kindling again 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 do they seek the Lord: so that we may justly fear, least for our unthankfulness the second judgement be greater than the former. And herein the example of Ezechia would not be forgotten, who having received great favour from God, did not render to the Lord again according to the benefit, so that wrath came upon him, 2. Chron. 32.25. The Lord sanctify our hearts, that these things may be better remembered and regarded than they have been, and this longer time of repentance that the Lord hath given us, may be thankfully acknowledged, and laid hold on to eternal life. This thanksgiving may be distributed into two parts: To whom it is given, and for what. In the first we see what hath ever been the practice of the godly, who when they have received any great benefit, have neither their eyes (like children) always fixed on the gift; nor like carnal men, on the means by which it was given them, but their faith raiseth their considerations higher: namely, to the Lord, from whom all good things do come. Wherein they consider of God's love towards them, which stirreth up in them love to him again: his hearing their prayers, which doth animate them to pray, Psal. 116.1. and his truth in his promises for the strengthening and increasing of their faith. And hereof is it that Ezra calleth the Lord the God of our Fathers, in regard of his covenant made with them. So as by this manner of speaking, it appears he looks to the promise the Lord made with the Fathers for their return from captivity, & the setting up again of his worship amongst them; which in this edict of the King he saw so fully permitted and accomplished. And surely the consideration hereof is much worth, and of holy edifying in our meditations of heavenvly things, to confirm our assurance of God's promises hereafter to be accomplished to us, by the experience of his faithfulness and goodness past: as of preservation in affliction, strength for perseverance, the resurrection of our bodies, and whatsoever promises remain yet accomplished. But these things are so plain, they need no further enlarging. It follows in the Text, which hath so put in the kings heart. Hear is the root whence this benefit came, next follows the benefit itself. Pro. 21.1. The kings heart (saith Solomon) is in the hand of the Lord, as the rivers of water: he turneth it whither soever it pleaseth him. For if we can not think one good thought without the motion of God's spirit, much more are purposes of such great and wonderful consequence, as the beautifying of God's house, and furthering of his worship and service, the special work of God himself. In which point I would note a double use; one for ourselves, that we knowing how many temptations Princes are subject to, by reason of these two great faculties of sin, wealth, and authority, should make it our continual practice to pray for our Sovereign, Psal. 72 1 Psal 20.1 that the Lord will give him his judgement and righteousness, that the Lord will put in his majesties heart all good motions, purposes and resolutions, for the advancement of his glory, and good of his people; and that his heart may never be corrupted, either with pleasures or flatterers (the bane of many Princes) to choke those good seeds before they can come to ripeness of perfection. Neither should the great hopes we have in good and virtuous Princes, make us careless herein. For Solomon had many excellent virtues, yet wealth and pleasure had wellnigh wholly extinguished them. joas being always trained up in religion, had a heart well disposed, till he was drawn away by the Princes of juda, as appears in the 2. of Chro. 24.17. The second is, that Princes themselves should consider what purposes they have had heretofore for the good of the Church of God, and to take heed they suffer not such motions of God's spirit to be quenched in them. For if in their lower estate, (with David) they have made vows and promises, which no doubt the Lord did put in their hearts, he will now look at their hands for the payment of them: For when God hath granted the suit, he looks for the performance of the promise. I might enlarge this point; but to the wise a word is sufficient. The next point in our text, is the benefit for which Ezra is thankful, namely, the beautifying of God's house: an unspeakable speakable comfort which the Church of God received by this Monarch: In which we may observe, ere we come to the main point, that Ezra is first thankful for the good of the Church, before he mention the favour and preferment done to himself: An argument undoubtedly of zeal and love to the Church of God, as esteeming more the Churches good, than his own. This affectionate zeal was in Moses, who rather than the Lord should cast off the jews, desired to be blotted out of the Book of life: And in the Apostle Paul, that wished himself separated from Christ, if that might have gained the conversion of the jews his brethren. But surely this care for the Church is now so rare, that we may justly complain with the Apostle, Phil. 2.21 All men seek their own, no man that which is jesus Christ's. How many are there that could well be content that Churches were turned to rubbish, so as out of them they might build themselves glorious houses? that they might fat the bodies of their posterity, though with the starving of thousand of souls? But the time will not suffer me to dwell upon this point. The beauty of the Church generally considered is twofold: the first is inward, and that is perfect beauty, of which Saint Paul speaketh in the first Chapter to the Ephesians, Christ hath sanctified, and cleansed it by the washing of water through the word, that he might make it to himself a glorious Church, not having spot or blemish. etc. Of this beauty mention is made in the 45. Psalm. The kings daughter is all glorious within. And this is the beauty spoken of in the 16. of Ezechiel, Thou wast perfect through my beauty, that I had put upon thee. Also the Church saith Cant. 1. though (externally) she seem many times like the tents of Kedar, she is in deed (meaning inwardly) like salomon's tapistry. The other beauty of the Church is external, and this was figured by the glory of the Tabernacle first, and of the Temple afterward: where all those Ceremonial ordinances were set out to the eye in most glorious show: the mercyseat, the Ark, the Table with showbread, the Candlesticks with lights, the Laver, the silver Trumpets, the Altars for Incense, and Sacrifices themselves, the glorious garments of Aaron, and such like: by which things were then represented in figure, that which afterward was really performed, as the sacrifice, righteousness, and mediation of Christ; the perpetual use of the ministery in the Church, for the preservation of sound droctrine and administration of the Sacraments, the daily use of public prayer; with a perpetual conservation of these orders by a godly & religious government. This external beauty among other places, is most excellently set out in the 4. Chap. of salomon's song, where the eyes of the Church, signifying her knowledge in heavenly things, are compared to Doves eyes: fair for their excellency, chaste for their purity, being not corrupted with uncleanness of men's traditions: her hair like a flock of Goats on mount Gilead; signifying the populous assemblies of the faithful to the worship of God. Her teeth like a flock of Sheep in good order, coming from the washing, every one bringing twins; meaning the Ministers and Pastors of the church likened to the teeth, because they break the bread of life to the Church orderly in the course of their ministery, washed in godliness of conversation, and fruitful in winning souls unto Christ. Her lips like a thread of Scarlet, meaning thereby the public profession of religion by the Church, when the mouth confesseth unto salvation, speaking such things as may minister grace to the hearers. Her neck as the Tower of David, a thousand Shields hanging in it; meaning the government of the Church, by which those excellent things of the ministery & profession are supported and preserved in purity. And lastly, her two breasts; meaning thereby the sound doctrine of truth gathered out of the two Testaments, the old and the new. But what shall we need to seek further than this decree of Artashashte? unto which this thanksgiving hath relation, to understand what is the adorning & beautifying of the Church. Wherein is first contained liberty for God's people to profess true religion in his Church: next, governors established for the Church: thirdly, maintenance for the Church: four, the sacrifices according to the law: Then all ornaments for the ceremonial worship, and whatsoever by the commandment of God ought to be established. Freedom of taxation for the Priests and Levites. A special commandment 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 beautiful as Tirza, fair as the Moon, clear as the Sun, and tirrible as an Army with Banners, when these holy orders are thus established. This is that holy beauty of the public assemblies mentioned in the 110. Psalm. This is that beauty which David calleth the beauty of the Lord, Psal. 27. where he saith, One thing have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the Beauty of the Lord, and to visit the Temple. For it was not the outward ornaments of the Tabernacle that drew his affection, but those things that were by them represented and figured. So that the beauty of the Church is then most clear and glorious, when the reverend Bishops govern carefully, and preach faithfully, who are therefore worthy of double honour: the Pastor's vigilant to watch over their flock, teaching in season & out of season, Acts. 20. publice et per singulas domos, openly and through every house: When the Saboathes are sanctified with the morning and evening sacrifice of prayer and preaching: where the whole congregations as one man assemble to worship the Lord: where the Sacraments are duly ministered, and the people prepared to them by Catechizing and exhortations, so that holy things are not given to dogs: and where a careful government keeps all these in good order. Unto all which the example of Christain Princes being added, is as a rich jewel in the attire of Christ's spouse, when like David they think it no disgrace themselves to entertain the lords Ark, to keep his Sabbaths, and frequent holy assemblies: as to our great comfort, we see at this day, who in deed as they have received most of God, should be most forward to do him service. This gives honour to God, comfort to his children, encouragement to his ministers, and just disgrace to all contemners. There are many otherwise affected touching this point of beautifying the Church, as if these things before mentioned, were not sufficient to adorn the same. For the Schismatical separation of the Brownists is so far from being content herewith, that they account all christian congregations profane Synagogues, because they be not framed by the model of their fancies. Another sort under pretence of reformation, would have the dignities in the Church taken away, spoiling her of all such endowmentes and patrimonies as have been bestowed upon her by devout progenitors, that they might sacriligeously divide amongst them her spoils, as the Soldiers did the garments of Christ. A third sort (pretending the fair colour of quiet and contentment) affirm that it would add much to the beauty of the Church, if a toleration of a false worship of God were allowed: than which nothing could more pollute the Sanctuary of the Lord. Of all which, I only thus conclude, Blessed be the Lord God of our fathers, who hath so put in the kings heart, to publish and hold a constant resolution against them. One point in this work of beautifying the Church is further to be observed, namely, that it be according to the commandment of God: which may be gathered out of these words, which is at jerusalem. For had the King been so liberal in beautifying an other Temple, or in building any other then that which God had appointed, as afterward Sanballat did upon mount Gerizim, it had been abomination before the Lord, Deut. 12. because the Lord had commanded, Not in every place. etc. We must therefore in this work keep close to that which is before expressed in the edict, Whatsoever is by the commandment of the God of heaven: For whatsoever in God's worship is not from that foundation, (seem it never so glorious with man) is abomination before the Lord. There are many ways seem right in the eyes of man which the Lord never approveth of. Gidion meant well to make an Ephod, the matter a memorial of his victory, being the earrings of the Ismaelites, and spoils of the Midianites, & for the form, an Ephod; to show that his victory came of God, and therefore consecrated to him: but this was so far off from being accepted of God, that it turned to the destruction of his house. Micha thought God would surely bless him, when he had gotten a Levite to be his Priest. Saul thought he had done well when he offered sacrifice. Vzza had a care to save the Ark, when he put forth his hand to stay it: but none of these were approved of God, because they were not commanded of God. To beautify the Church therefore with good intentes, is like the Altar of Ahaz, which was so far off from beautifying the Temple, that it polluted it: like the painting of the face, which is so far from procuring the love of the wise beholder, that it rather breedeth a suspicion of those that use it, that they have pudicitiam venalem. In this work therefore of beautifying the Church we must look to two things, the action, and the end: the action, that it be commanded of God, for in his service he hateth all men's inventions. The end, that it be done to God's glory, lest we be like those that holp to make the Ark of Noah, and were drowned themselves in the flood. This point of beautifying the Church, maketh me call to mind the miserable state of that poor Kingdom of Ireland, of whom we may say as it is in salomon's song, Cant. 8. We have a little Sister, and she hath no breasts: what shall we do for our Sister, when shall she be spaken for? Ezek, 23.3 Nay we may say as the Prophet Ezec. speaketh, compressa sunt ubera eius ab Aegiptijs, the Egyptians bruised the breasts of her virginity: For not only is their wealth wasted with the sin of their own rebellion, but (which is more grievous) their souls poisoned with Idolatry and error. The seducing jesuits and Seminaries have in a manner wholly prevailed, and have made so large a harvest as (the open profession and public setting up of Idolatry excepted) it is not more in the midst of Spain. This hath come to pass, for the most part, through the negligence and unfaithfulness of the Watchmen, who (as it is in the parable of the sour) when they should have kept the Field, slept, and the envious man's servants have been more diligent to sow tars, than they were to preserve the Corne. These watchmen have neither been faithful nor painful; but as a snare on Mispa, and as a net spread upon Tabor: not the net of Peter to catch souls, but the net of profit to get gain: the net whereof Habacuck speaketh, They catch it into their net, and gather it into their barn. divers hold reverend places in that Church, that are unworthy of the meanest rooms, blind guides, that were never acquainted with the things of God: others like Isachar, a strong Ass couching down between two burdens, finding rest good, and the land pleasant. So that the fountains of living water (that should have run continually) being dried up, the poor wretches have digged to themselves broken pits that can hold no water. How many Churches in that kingdom without either prayer or reading the Scripture? How many heaps of rubbish where Churches stood? So that those places which devout Ancestors built for the service of God, a profane posterity hath turned into ruins. And this Church situate in a fertile country, consisting of a witty and valiant people, descended (many of them) out of the loins of our own progenitors that might for beauty have been like salomon's tapestry, is black as the tents of Kedar, and filthy as those that have lain among the pots. Now if unto this happy peace, to which at last that Kingdom is so well reduced and settled, there could be joined a recovering of their souls, 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. Do the jesuittes boast of the converting of Indians & Americans, and shall we neglect the converting of our brethren? Was it possible to convert their progenitors from Paganism, and shall it be holden impossible to reduce these to the embracing of the truth? Can seducers pervert them, & cannot we convert them? Negligence lost them, why should not diligence recover them? Were careful Bishops and faithful teachers planted, seducers removed, and compulsion to hear 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 labour may overcome? And what (in this kind) is impossible for a mighty Prince to bring to pass? If the two first were put in practice, the third would not be difficult. It is recorded of Edgar, one of the Kings of England before the Conquest, that finding the Country much annoyed with Wolves, he caused Ludwallus Prince of Wales, to pay him a yearly tribute of 300. Wolves: which was so long performed, till not a Wolf was left in England. Would to God our Sovereign, of the jesuitical Wolves that spoil Christ's sheep in any of his highness Kingdoms, had such a tribute, till they were left so few that a child might tell them. These are those Foxes of which the Spouse complaineth in the 2. Chapter of salomon's song, Take for us the Foxes, the little Foxes that destroy the Vines: These are those Locusts that have hair like women, but teeth like Lions; faces like men, but tails like Scorpions: and we must take heed least by much tolerating of these and their like, our whole state become like the feet of nabuchadnezar's image, part iron & part clay, which ill agreeing compound, will never hold any long time. And till these, and their complices be banished, or otherwise removed, we must never look for good passage to the Gospel, or freedom from complotments of treason. And the taking away of such spots and blemishes, will be a great furtherance to the beautifying of the Church. To the perfecting of which work, the Lord God of heaven and earth so direct & bless our Sovereign, that the glory of the second Temple under his government, may be greater than the glory of the former; and that this poor Church of Ireland that his Majesty finds of Brick, may be built of Marble, and this of England that our late Soveraige left of Marble, may be beautified with Gold: to the glory of God, the comforting of his children, disappointing of jesuitical hopes: and that his Majesty after fullness of days here on earth, may for ever enjoy the glorious beauty of the heavenly jerusalem, with the presence of Christ: to whom, with the Father, and the Holy-ghost, be all honour, praise, and glory, for ever. Amen. FINIS.