The Kings Daughter.

THe first thing which this sweet Singer of Israel doth chant forth in the commendati­on Circ. 1. Who is heere meant by the Kings Daugh­ter. [Page 9]of this Spirituall Bride, is her parentage, that she is descended of the blood Royall, Filia Regis, a Kings Daughter. Alluding lite­rally vnto Salomons Queene, which was the King of Egypts daughter, but vnderstāding my­stically the Church of Christ, which is the King of Heauens Daughter. For, as Salomon him­selfe was a liuely type of Christ, so the wife of Salomon was in this respect a resemblance of the Church, who is the wife of Christ. As that Egyptian Ladie before her marriage with Salo­mon, was altogether Heathenish: so this Ladie before her Spiritu­all marriage with Christ, was altogether Hellish. As her father was an Egyptian, so the Chur­ches naturall parents, Infidels: Thy father was an Amorite, thy mother an Hittite, Ezech. 16.3. As she, before this marri­age, was brought vp in blindnes [Page 10]and superstition. So the Church, before Christ did spread ouer it the skirts of loue, was ouerwhel­med with errours and superstiti­on. Againe, as Salomons wife was a Kings Daughter, so the Spouse of Christ is the King of Heauens Daughter. As shee by marriage with Salomō was made a Queen: so the Church by marriage with Christ is made a Royall Bride. As she after marriage became the mother of a King: so the Church after her Spirituall marriage with Christ, becommeth a mother of Kings and Princes, whom shee bringeth forth, and nurseth vp to Christ. So that what once was spoken to the glory of Matild the Empresse, that she was Regis filia, Sponsa, Nurus, a Kings Daughter, a Kings wife, and a Kings mother, may much more gloriously bee spoken of the Church, she is Regis Filia, Sponsa, Nurus, the Daughter of the King [Page 11]of Heauen, who begate her; the wife of the King of Glory, who redeemed her; the mother of ma­ny Christian, Kings and Princes, borne of her and nourished by her. The Church of Christ is this Kings Daughter.

Doctrine. The which title may serue to shew forth vnto vs the excellent dignitie and glorious excellency of the Church of Christ. The Churches excellencie. Glori­ous things are spoken of thee, thou Citie of God, saith Dauid, spea­king of the earthly Ierusalem, Psalm. 87.3. Psal. 87.3. We may well apply it to this heauenly Ierusalem, Glo­rious things are spoken of thee, thou Church of Christ. It is called the Beautie of the earth, Psal. 12 2. Psal. 122. The light of the world, Matth. 5.14. Matth. 5.14. The Standard of the Nations, Isa. Isai. 49.22. 49.22. The golden Citie, Reuelat. Reuel. 21.2. 21.2. It is called the City of God, Ephes. 2.19. The House of God, Ephes. 2.19. 1. Tim. 3.15. The Temple of God, 1. Tim. 3.15. 1. Co. 3.16. 1. Cor. 3.16. The Body of Christ, [Page 12]Rom. Rom. 12.5. 12.5. The Fulnesse of Christ, Ephes. Ephes. 1.23. 1. Cor. 11:2. Reuel. [...]9.9. 1.23. The Spouse of Christ, 1. Cor. 11.2. The Lambes Bride, Reuel. 19.9. She is called A wo­man clothed with the Sunne, Reuel, 12.1. Reu. 12.1. The Fairest amongst wo­men, Cani. 1.8. Cant. 4.10. Gal. 4.26. Can. 1.8. Christs Sister, Cant. 4.10. The faithfuls Mother, Gal. 4.26. The Prince his Daughter, Cant. Cant 7.1. Psal. 45.13. 7.1. And heere in my text, The Kings Daughter. I omit the many and almost infinite simili­tudes & comparisons, by which this Church of Christ, for the ex­cellencie therof, is described: she is compared to the Ʋallies, Gar­dens, Numb. 24.5. and Cedar trees, Num. 24.5. To the Rose of the field, Cant. 2.2. and the Lilly of the vallies. Cant. 4.13. To an Orchard of Pomegranats, a fountain of gar­dens, Cant. 4.15. and a well of springing waters, in the Song of Songs. All which testimonies & comparisons (with many more, which to this pur­pose I might alledge) do plainly shew vnto vs, that amongst all [Page 13]the Societies, amongst all the daughters of the world, there is none so excellent, none so wor­thy, none so amiable, none so louely, none so beautifull, none so pretious, as is the Church of God. So that vnto her wee may apply that of Salomon, Prou. 31.29. Prou. 31.29. Many daughters haue done vertuously, but this surmounteth them all.

Reason 1 For whereas other States are but Filiae Terrae, From the Churches de­scent. Luk. 16.9. 1. Sam. 2.12. Rom. 9.22. Iohn 8.44. Children of the Earth, Luk. 16.9. Filij Belial, Sonnes of Belial, 1. Sam. 2.12. Filij irae, Children of wrath, Rom. 9.22. Filij Diaboli, Children of the Diuell, Ioh. 8.44. The Church of Christ & euery member ther­of, is of an heauenly race, and of the blood Royall, 1. Pet. 2.9. 1. Pet. 2.9. Fi­lij lucis, Children of the light, Ioh. 12.36. Filij promissionis, Iohn 12.36. Rom. 9.8. Children of the promise, Rom. 9.8. Filij regni, Children of the kingdome, Matth. 25.34. Matth. 25.34. Filij [Page 14]& Filiae Rogis, Sons and Daugh­ters of the King of Heauē; as here in my text: Psal. 45.13. God the Father doth vouchsafe to be called their Fa­ther, Rom. 8.15. Rom. 8.15. Christ, his onely Sonne by Nature, doth not dis­daine to be called their brother, Hebr. Hebr. 2.11. 2.11. The Holy Ghost is their inspirer and preseruer, Ephes. 1.14. Eph. 1.14. They are borne of God, and haue his seed remaining in them, 1. Iohn 3.9. 1. Ioh. 3.9. Reges nati, nati ad regnum, Kings by birth, borne to a kingdome.

Againe, Reason 2 All other sorts of So­cieties amongst the children of men, From the Churches pri­uiledge. are but vassals and homa­gers vnto the Church. Thus saith the Lord, Isay. 55.4. The labour of Egypt, the Merchandize of Aethiopia, and of the Sabeans, shal come vnto thee, and they shall be thine, they shall fall downe before thee, and say, Surely God is in thee, Isay 45.4. And in another place, Isay 49.23. Kings shall bee thy nursing fathers, and Queenes shall [Page 15]be thy nursing mothers, they shall worshippe thee with their faces to­wards the earth, and licke vp the dust of thy feete Isay 49.23.

Lastly, Reason 3 From her portion or dowrie. Gen. 43.34. this Princely Daugh­ter hath a Princely portion aboue all other, as Beniamins messe was fiue times as much as his brethrens. So the Churches portion is infi­nitely beyond the portion of the worldlings. Luke 22.32. 1. Pet. 1.4. Her Portion is a king­dome, Luke 12.32. Her Ioynture is an inheritance, 1. Pet. 1.4. Her Dowrie is an eternall waight of glo­rie, 1. Peter 5.10. A Kingdome, 1. Pet. 5.10. which cannot be shaken, Hebr. 12.28. Hebr. 12.28. Titus 3.7. An inheritance, which shall neuer faile thē, Tit. 3.7. A waight of glory, which is ineffable, 1. Cor. 1. Cor. 2.9. 2.9. Eye hath not seene, nor eare heard, neither hath it entered into the heart of man, the things which God hath prepared for them that loue him.

Ʋse 1 Which excellencie of the Church, may administer vnto vs [Page 16]many an excellent vse. Of comfort to the faithfull in their medita­tions. As first, matter of comfort vnspeakeable to the Godly: for seeing the dig­nitie and excellencie of the Church is so great and honora­ble, therfore they must needs be blessed and most happie, who are members of it; 1. Iohn 3.1. Behold what loue the Father hath giuen vnto vs, that we should be called the sonnes of God, 1. Ioh. 3.1. God is become our Father, The Sonne is become our Redeemer, the Holy Ghost is become our Sanctifier, the An­gels are become our Attendants, the Scriptures are become our Euidences, the Sacraments are become our Seales, the Creatures are become our Seruants. 1. Co [...]. 3.21.22.23. All things are ours, whether they bee things present, or things to come, all are ours, and wee Christs, and Christ Gods, 1. Cor. 3.21.22.23. Let this then comfort thee (deare Christian) against all ignominie, and wrong, by any limbe of Sa­tan [Page 17]offered vnto thee. Doth any childe of Belial depise thee, or a­ny way reproach thee? Comfort thy selfe; thou art right deare and pretious in the sight of God, and in the account of Christ. Comfort a­gainst con­tempt. Thou art a Kings sonne, or, a Kings daughter, thou art a darling of the King of heauen; they are but peasants, slaues, villaines, vassals in regard of thee. Giue senselesse dogs leaue to barke against the Moone? There is neuer a Baala­mitish curre amongst them all, Numb. 23.10. but would wish that his latter end might be like thine: and that after this life ended, he might go with thee, though but as thy dogge, to heauen. Comfort a­gainst feare of want. Let this com­fort thee against feare of want, and threate of foe. In time of dearth thou shalt haue enough: thou art the Kings childe. Hee that feedeth the fowles of the aire, Matth. 6, 26. and cloatheth the grasse of the field: He wil much more prouide both [Page 18]food and cloath for his owne childe. Of foes. And why shouldest thou feare a mortall man, or the son of man, in whom there is no strength? Feare not (saith the Lord) I am he that created thee, I haue redeemed thee, I haue called thee by thy name. Thou art mine; when thou passest thorow the wa­ters, I will be with thee; when thou walkest thorow the fire, the flame shall not kindle vpon thee, Isay 43.12. And what though Satan lay sore siege at the castle of thy di­stressed soule? Of Satan. Matth. 16.18. Yet the gates of hell shall not preuaile against thee: for thou art the daughter of the King of heauen: Reuel. 12.7.8. The great Mi­chael shall fight for thee: The Red Dragon nor any of his Bitterns shall neuer be able to ouercome thee.

Ʋse 2 But let this strike a terror and amazement into the hearts of all those, Of terror to the Churches persecutors. who are persecutours of this Princely daughter, whether [Page 19]they persecute her, or any mem­ber of her, whether with their tongue, as Shimei, 2. Sam. 16.7. or with their gesture, as Ismael, Gen. 21.19. Act. 12.1. or with their hands as Herod, whether cun­ningly, as Iezabel, or openly, 1. King. 21.5. Exod. 5.14. 3. Iohn 9. as Pharoah, whether by themselues, as Diotrephes, or by others, as the Scribes and Pharisies. Matth. 26.3. That which was spoken to railing Rhabshe­kah out-brauing Hezechiah, may very well be applied vnto them, Whom hast thou reproached and blasphemed? Against whome hast thou exalted thy voice, and lifted vp thine eyes on high? euen a­gainst the holy one of Israel, Isay 37.23. Base wretch, knowest thou whom thou goest about to disgrace, to wrong, or to re­proach? Surely one that is farre better then thy selfe, a Kings son or daughter; euen a child of the King of heauen. Will a King see his child wronged, and not re­uenge it? Will a King put vp an [Page 20]indignitie offered vnto his royall blood, if he haue power and abi­litie to redresse it? But this our heauenly King is omni-scient, and therefore seeth: He is omnipotent, and therefore able to reuenge the wrongs and iniuries offered vnto any of his children: He hath said, that Whosoeuer toucheth any of these, toucheth the apple of his eye. Deut. 32.10. The wrongs done vnto them he reckoneth as done vnto himselfe, Act. 9.4. The Lord will smite thorow thy loynes, O thou hater of his children, Deut. 33.11. It had beene better for thee that thou haddest beene ne­uer borne, Better that a Milstone were hanged about thy necke, and that thou wert drowned in the mid­dest of the sea, then that thou shoul­dest offend any of the King of hea­uens little ones, Matth. 18.6.

Lastly, Vse 3 seeing the Church of Christ is so excellent and preti­ous, For direction. let this serue for our directi­on. [Page 21]First, that for our owne part we vse all diligence to make it sure to our soules, that wee are members of it. In our affecti­ons. We see how care­full men are to be enfranchised into priuiledged places, and in­corporations, Act. 22.28. how they striue for it, and rather then they will forgoe it, giue a great summe of money for it. How much more should we endeuour to be mem­bers of the Church, whereby we are not only made free Denizens of heauens Kingdome, Reuel. 1.5. but also sonnes and heires, yea Kings and Priests in this kingdome, One day in Gods Court is better then a thousand elsewhere: It is better to be adore-keeper in the house of God, then to dwell in the tabernacles of wickednesse, Psal. 84.2.10. In our chil­drens educati­on. And let this not only make our selues willing mēbers of Gods Church, but let it also incite vs to bring our sonnes and daughters into the lap of this heauenly Kings Isay 43.6. Isay 49.21.22. [Page 22]daughter; to consecrate our chil­dren with Hannah to Gods ser­uice; 1. Sam. 1.11. and to prepare them to be Brides vnto the holy Lambe, Reuel. 19.7. Wee all, that are parents, doe desire to preferre our chil­dren to good marriages, to linke them to honest families, and thinke it a great grace to vs and them, if they may bee matched into great houses, or Noble bloods: But what is all the nobi­litie, greatnesse, wealth, or dig­nitie of the world, to the dignity of the Church: What a glorie is this, to haue our children linked into the blood celestiall, to haue our sonnes, Sonnes of Zion, our daughters, daughters of Abra­ham, to haue them married to Christ Iesus, and to bee sons and daughters to the King of hea­uen? In our thank­full recordati­on. And finally (that I may con­clude this point) if Dauid, when Saul had dissemblingly profered vnto him his daughter Merab to [Page 23]bee his wife, as one astonished, made answere, Who am I, and what is my life? Or what is my fa­thers house in Israel, that I should be sonne in law to a King, 1. Sam. 18.17.18. How much more iustly may euery Christian soule, when as the eternall God doth, not by seeming shew alone, pro­fer, but really and royally per­forme the profer; not to be son in law alone, but to bee his very sonne or daughter, by adoption: say with holy admiration and thankfull recordation; Who am I, or what is my fathers house? or what is there in me, that I should be the sonne, or the daughter of the King of heauen? We may wel say, with the penitent Prodigall, O heauenly Father, Wee haue sin­ned against heauen and against thee, and are not worthy to be cal­led thy sons, make vs as one of thine hired seruants, Luk. 15.18.19. For vs, who are but dust and ashes, Gen. 18.27. It [Page 24]were a great priuiledge to be the seruants of his seruants, to be his vassals, his bond-men; to be but doore-keepers in the house, Psal. 84.10. were a great priuiledge and honorable seruice; Ephes. 2.19. but to bee fellow citizen with the Saints, and of the houshold of God; Iohn 15.15. to bee not seruants, but sonnes, Rom. 8.17. to be not only sonnes, but heires, yea heires of God, yea fel­low heires with Christ, What heart can sufficiently conceiue of this so great a grace? What affe­ction can sufficiently admire it? What tongue can one halfe ex­presse it? Thinke on it, and bee thankefull for it: thou being a mēber of the Church, art a Kings child, Gods daughter, the Spouse of Christ. And thus much brief­ly of the Churches excellencie; proceed wee now to the second circumstance, which is the Chur­ches Bewtie: The Kings daugh­ter is all glorious within.

All glorious within.

Circ. 2 THe second Encomium here spoken to the commendati­on of this royall Bride, is her glo­rious beautie, wherein shee doth excell: shee is [...], all heauenly, all glorious, full of Beautie; For her beautie, shee is glorious, for the Quantitie of it, All glorious, For the Qualitie of it, Inwardly glorious, All glorious within. It would bee too prolixe a Treatise for mee to handle in order euery one of these particu­lars, and therefore I will contract the maine summe and principall scope of them all, into one short doctrinall proposition.

Doctrine. The Church of God, howsoe­uer, The Churches beautie. in this world not wholly free from some outward blemishes, yet inwardly is most glorious, and in the sight of God, All glo­rious. That the Church of God [Page 26]whiles it soiourneth here in these militarie Tents of this world, Not vvholly freed from out vvard black­nesse. is not altogether free from out­ward blemishes, may appeare by her owne confession of her selfe, Cant. 1.4.5. I am black, but come­ly (O yee daughters of Ierusalem) as the Tents of Kedar, as the Cur­taines of Salomon; Looke not vp­on me, because I am black, because the Sunne hath looked vpon me, The reason of it. my Mothers children were angrie with me, 1 &c. where is declared the reason how and whence it is that in this glorious church there appeareth sometimes this swart hue of outward blacknesse: First, it lyeth subiect to the scorching Sunne of affliction, The Vallie of Bacha, is their Campe, Psal. 84 6. The Crosse is their Standert, Luk. 9.23. Persequutions their colours, Ioh. 15.20. Trialls their comba­tings, Psal. 34.19. Sorrowes their foode, Psal. 88.15. Teares their drinke, 2 Psal. 119. Secondly, It is [Page 27]enuironed with false bretheren within, and infestuous enemies without; The state of it is like the Arke floating vpon the waters, Gen. 7.17. Like a Lilly amongst the Thornes, Cant. 2.2. Like a Lambe amongst Lyons, Psal. 22.21. Shee is compared to a corne­field, wherein are some Tares as well as Wheat, Mat. 13.25. To a Net where are some badde fish as well as good, Mat. 13.47. To a threshing floore, wherein is chaf as well as corne, Mat. 3.12. Vn­to a band of Men, in which there are some white-liuered, as well as valiant Souldiers, Cant. 3.7. To a great house wherein are ves­sels of dishonour, as well as vessels of honour, 2. Tim. 2.20. In regard whereof, Sometimes this Kingly Daughter outwardly appeareth so black, that there can bee dis­cerned no forme of beautie in it, Isay 53.2. Sometimes so barren that there appeareth little fruit­fulnesse [Page 28]in it, Galat. 4.27. Some­times so desolate, that it is con­strained to hide her selfe in the wildernesse, Reuel. 12.14.

Wherein then appeareth the Churches glorie? Yet invvardly glorious. Psal. 45.13. Shee is (saith my Text) glorious within: In­wardly glorious; Her glorie is more internall then externall: There is a twofold state of the Church, Outward and inward: The outward estate of the Church standeth in visible assemblies, in the publike Ministerie of the Word and Sacraments, in the ex­ternall Discipline and Gouerne­ment; And in this respect (as I haue before touched) shee may sometimes seeme by reason of the iniquitie of the times, to bee ouer-clouded with blacknesse; The inward estate of the Church stands in the true knowledge of God in Christ, Wherein this invvard glorie doth consist. in comfort touch­ing remission of sinnes and life e­uerlasting, in the gifts and graces [Page 29]of the Spirit, and in Gods prote­ction: And in this respect shee is right glorious, yea a most glori­ous Bride. Reason. For what glorie is it to haue a painted out-side, 1 and a most deformed in-side? like a Tombe gilded outward, but with­in full of dead Mens bones, Mat. 23.27. 2 It is the inward vertue which God requireth; My Sonne (saith hee) giue mee thine heart, Pro. 23.26. Thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisedome, Psal. 51,6. 3 It is this inward glorie which the Lord respecteth: the inward or­nament of a meeke and quiet Spi­rit in the sight of God is of great price, 1. Pet. 3.4. This inward beautie of the Church what tongue of man can sufficiently expresse? Seuen degree of the Chur­ches invvard glorie. For a glimpse hereof (for that is all that I can deliuer of it) we may note in it these se­uen degrees: first, The Possession [Page 30]of Gods word, Barthol. West­merus, in hunc locum. and the acknow­ledgment of the true God, Deut. 4.7.8. 1 What Nation is so great, that hath God so night vnto them, as the Lord our God is vnto vs? What Nation is so great and glo­rious, that hath Statutes so righ­teous as all this Law? Psal. 147.19.20. He hath shewed his word vnto Iacob, his Statutes and his Iudge­ments vnto Israel, Hee hath not dealt so with any Nation: 2 Second­ly, The confidence in prayer, and assurance of the hearing of her prayers, Rom. 8.15. We haue re­ceiued the Spirit of adoption, where by we crie Abba, Father; whatso­euer wee aske wee receiue of him, 1. 3 Ioh. 3.22. Thirdly, Perpetuall preseruation in the midst of all af­fliction, Mat. 16.18. The gates of hell shall not preuaile against it, Isay 43.2. When thou passest through the waters I will bee with thee, & when thou walkest through the fire, the fire shall not hurt thee: [Page 31]Fourthly, 4 To it belongeth the Conenant and the promise, Rom. 9.4. They haue a most sure word of the Prophets. 2. Pet. 1.19. Fiftly, 5 It is adorned with the gracious gifts of the Spirit, as Loue, ioy, peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, tem­perance, Gal. 5.22. The world is not worthy of them, Heb. 11.38. Sixtly, 6 It is secure and voide of seare; Wee will not feare, though the earth be moued, and though the mountaines bee carried into the middest of the Sea, Psal. 46.2. They haue the peace of conscience which passeth all vnderstanding, Phil. 4.7. 7 Seuenthly, It hath the inheritance of life euerlasting, & the promise of endlesse glorie. They are Heires according to the hope of eternall life, Tit. 3.7. To them is reserued an eternal waight of glorie, 2. Cor. 4.17. This is the Churches inward glorie.

Now because of this inward [Page 32]glorie, Therefore in Gods sight it is All glorious. notwithstanding the out­ward defects and blemishes, it is esteemed wholly glorious: All glorious, saith my Text. So spea­keth our spirituall Salomon him­selfe, in this his glorious Brides cōmendatiue description, Cant. 4 vers. 1.2.3.4.5.6.7. Behold thou art faire my Loue, behold thou art faire; Thou hast doues eyes within thy lookes; Thy haire is as a flock of Goats that appeare from Gilead; Thy teeth are like a flock of sheepe; Thy lips are like a threed of scarlet; Thy speech is comely, &c. at last hee concludeth in the seuenth Verse, Tota es formosa, amica mea, Thou art all faire, my Loue, there is no spot in thee? No spot? How can that bee? seeing the Church her selfe doth acknow­ledge her owne blacknesse, Cant. 1.8. and her owne drowsinesse, Cant. Reason. 5.2. Shee is all glorious: first, in regard of Christs imputation; 1 Hee gaue himselfe for it, that hee [Page 33]might sanctifie and cleanse it with the washing of water by the Word, that he might present it to himselfe a glorious Church, not hauing spot or wrinckle, or any such thing, but that it should be holy, and without blemish, Eph. 5.26.27. Secondly, 2 In respect of Gods acceptation; Since thou wast pretious in my sight thou hast beene honorable, and I haue loued thee, Isay 43.4. 3 Third­ly, In regard of the future glori­fication of it; It shall bee full of glorie, Reuel. 21.23.

Wee haue seene this point of the Churches beautie briefly dis­cussed; Vse. 1 Against the Brownists. Let vs now see it for our farther vse applied. And here, first, seeing the Church, and, so by consequence a particular Church, is a glorious Church, if it haue inward soundnesse, albeit it be not wholly freed from out­ward blemishes; then confoun­ded be all Katharists, Donatists, Brownists, Separatists, or by what [Page 34]name else soeuer they be called, who peremptorily take vppon themselues to condemne those Churches, which wholly fit not their humours, or haue some a­spersion of outward blacknesse, to be base Churches, false Chur­ches, no Churches. Blind Bussards they are, not able to discerne be­tween the substance and the cir­cumstance, betweene Doctrine and Manners, betweene the out­ward hue, and the inward beau­tie. August. contra Cres. Gram. lib. 2. c. 38. It followeth not (saith learned Augustine against some furious Spirits of that Schismaticall sect) because of many euils, therefore no true Church, if that blacknesse marre not the foundation, it may be a glorious Church in Gods estima­tion. The Church of Corinth was a true Church, notwithstanding their manifold disorders, 1. Cor. 11. The Church of Ephesus was a true Church notwithstanding her de­clinings, Reuel. 2.4. The Church [Page 35]of Pergamus was a true Church, notwithstanding she was seated euen in Sathans circuit, and pe­stred with the deuillish Sect of Baalamites and Nicholaitans, Reuel. 2.13.14.15. So was Thyatyra, notwithstanding her Iesabelising, Reuel. 2.20. So was Sardis, notwithstanding her se­cure deadnesse, Reuel. 3.1. So was Laodicea, notwithstanding her luke-warmnesse, pouertie & naked­nesse, Reuel. 3.16.17. Hath not the brightest day his cloude? the finest Lawne his brack? the pu­rest gold his drosse? And is there or was there euer any Church in the world, that might not bee tainted with some blemish, that may not bee touched with some imperfection? Denie as well they may that there is no Sunne in the firmament, because it is some­times ouer-clowded, and no Soule within that Bodie which outwardly is deformed.

Againe, Vse 2 Is the Churches beau­tie more within, Against Pa­pists. then it is with­out? Is it her greatest glorie to be all glorious within? why then do seduced and seducing Soules who are bewitched with the Circean dregs of the Babylonish Roman Strumpet, Reuel. 17.4. so much glo­rie in the outward pompe and glorie of their Bastard Church? Their glorious Copes, Shrines, Miters, Crosses, Banners; Their garrish Processions, Pardons, Beads, Candles, Chrismes; Their Eare-pleasing Organs, Bells, Quiers, Descants; Their Eye­cosening Exorcismes, Vnctions, Censing, Sprinckling, Miracles; Their Linsie-woolsie coat of Se­culars, Iesuits, Friars, Monks, Nunnes, Capuchins, Anchorites; Their Comicall and Mimick a­ctions, and the whole rabble of their Pontificall Solemnities, wherin the glorie of their church doth wholly consist; what are [Page 37]they (being separated from this inward glorie) but at the best a painted out-side of an ill-fa­uoured Strumpet? meere toyes to mock an Ape, subiects of scorn rather then of admiration? The Kings Daughter is all glori­ous within; This hath no inward glorie, therefore no Daughter of the King, but a beggerly Bastard brat, begotten of Antichrist on the ragged Whoore of Heathe­nisme. What one inward note of glorious beautie can there bee seene in the Popish Church? The word of God out of it is barred; His Sacraments by it are adulte­rated; His Discipline from it exi­led; His Saints in it persequuted; and for all the outward pompe and glorie of it, It is vgly inward, being become the habitation of Deuils, Reuel. 18.2. and the hold of euerie foule Spirit, and a Cage of euerie vn­cleane and hatefull Bird.

But leauing these, Vse 3 let vs come [Page 38]nearer vnto our selues, Against car­nall Prote­stants. and from the consideration of particular Churches, let vs descend to par­ticular Persons, that professe themselues members of this glo­rious Church; Seeing this Kings Daughter, the Church of Christ, is inwardly glorious: with what face can they claim their interest here, or professe themselues members of the Church, who neither haue, nor care to haue a­ny inward or outward glorie? Atheists, Epicures, Libertines, Worldlings, and the whole rab­ble of prophane persons, bewray themselues to bee none of this Societie, to be none of this glo­rious Churches members; for were they so, they would endea­uour to be more glorious. Wret­ched Worldling, where is thy glorie, whiles thine affections are altogither earthly, and thou both sauourest, and seekest the things of this world, which are [Page 39]so base and transitorie? Volup­tuous Epicure, where is thy glo­rie, when thou wallowest in car­nall pleasures, and worldly de­lights, like the dirtie Swine, which lie tumbling in the mire? Is it a seemly thing for a Princes Sonne, or a Kings Daughter, to spend their time and strength in seruile and slauish actions, ser­uing Hogs, & playing the Skull, and running on errands at the command of euerie one that will cōmand them? how much more vncomely and abiectly base is it for thee, who professest thy selfe a member of the Church, a child of the King of heauen, to spend thy pretious time in seeking after contemptible vanities, and to be at the seruice and beck of Sinne and Sathan, for the base hire of worldly trifles, neuer thinking of spiritual preferments, & glorious priuiledges, but setting all to sale for the present fruition of mo­mentanie toies.

Vse. 4 Wherefore (beloued) let vs, so many of vs as doe professe our selues to be of this heauēly bloud Royall, For our dire­ction. Act. 17.28. Ioh. 2.12. Rom. 8.17. Reuel. 19.9. if we would approue our selues of the generation of God, if his sons and children in Christ Iesus, if heires of God, & coheirs vvith Christ, if Brides vnto the Lamb; let vs euermore seeke af­ter this inward glorie; Let vs be holy, Leuit. 20.6. because he our God is holy. Let vs practise holinesse, vvith­out vvhich no man shal see God. Heb. 12.14. Let vs endeuor to be sincere and vvithout offence, Philip. 1.10. till the day of Christ. Let vs cōsider our selues, that vve are a chosen generation, a Royall Priesthood, an holy Nation, a peculiar People, that wee should shew forth the praises of him who hath called vs out of darkenesse into his meruailous light. 1. Pet. 2.9

Ʋse. 5 And let this be our comfort in this our glorious practise, For consola­tion. that albeit we are far from perfection in this lifes Sanctification, in ma­ny [Page 41]things all sinning, Iam. 3.7. Hauing the Flesh lusting against the Spirit, and the Spirit against the Flesh, Gal. 5.17. Though here we cannot wholly bee free from spot and blot; yet so long as we delight in the Law of God con­cerning the inward man, Rom. 7.12. and striue forward towards the marke for the price of the high calling of God in Christ, Phil. 3.14. Wee haue a gracious Father, who wil spare vs as a man spareth his owne Sonne that ser­ueth him, Malach. 3.17. Wee haue an Advocate with the Father Iesus Christ the iust, who is the re­conciliation for our sinnes, 1. Ioh. 2.1.2. In him we are presented to God without spot or wrinckle, Eph. 5.27. and for his sake, in Gods sight wee are All gloricus, as it is here in my Text: The Kings Daughter is all glorious within.

Her cloathing is of wrought gold, shee shall bee brought vnto the King in rayment of needle worke.

Circ. 3 HItherto we haue seene this heauenly Bride in her out­ward excellencie, The sense of the words. and in her in­ward beautie: now wee are fur­ther to take view of her in her Royall Ornaments and Bridall attire. Her apparell, for the ground-worke, is Gold, for the frame of it, it is Wrought-gold; for the curiousnesse of it, it is Ray­ment of needle-worke. By Gold wee are heere to vnderstand the Grace of God: by Rayment of needle-worke, the gifts of his holy Spirit. The former for the excellencie thereof, tearmed Wrought-gold; the latter, for the varietie thereof, called a Ray­ment of needle-worke.

Doctrine. Not to instance by way of [Page 43]discourse vpon each of these par­ticulars; in generall, The Churches Warderobe. beere wee may behold this heauenly Bride, the Churches wedding garment. Euery Christian soule being a member of the Church, and so maried vnto Christ Iesus, is rich­ly adorned with most glorious Royall Robes, Ezech. 16.10.11.12. They are said to be clad with broydered-worke, with Badgers skinnes, fine linnen and silke, to bee decked with ornaments, bracelets, and golden chaines, to haue iewels in their foreheads, and earings in their eares, and beautifull crownes vpon their heads, Reuel. 3.12. They are said to be clothed with White garments, Reuel. 6.9. with white roabes, Reuel. 12.1. to be clothed with the Sunne, and to haue the Moone vnder their feete, and vp­on their head to haue a crowne of twelue Stars, Reuel. 21.2. They are said to bee prepared as a Bride adorned for her husband, Psalme 45.13. and here [Page 44]in my text, Her clothing is of wrought-gold, her rayment of nee­dle-worke.

That we may take a more liue­ly notice of these Royall wed­ding Roabes: let vs take a briefe view: first, of the matter of them: secondly, of the parts of them: thirdly, of the fashion of them: fourthly, of the fitnes of them.

For the first, 1 The matter of this wedding garment. as concerning the matter of this garment, of what stuffe it is; the Scripture telleth vs, that it is Christ himselfe, with his imputed righteousnes: They put on the Lord Iesus, Rom. 13.14. They haue put on Christ, Galath. 3.27. He hath clothed me with the garments of saluation; He hath co­uered mee with the robe of righte­ousnesse, as a Bridegroome decketh himselfe with ornaments, and as a Bride adorneth her selfe with iew­els, Isay 61.10. This is called the Wedding garment, without which no man can feast with the Lord, [Page 45] Matth. 22.10. It is called the ar­mour of God, because without it, no man is able to withstand the wiles of the diuell, Ephes. 6.11. It is called the armour of light, Rom. 13.12. because it is the beautie and glory of them that weare it: it is called the righteousnesse of Saints, Reuel. 19.8. That is the matter of this wedding gar­ment.

Now for the parts of it (which is the second circumstance) the Apostle Paul doth vnfold them all, and lay them open vnto vs, 2 The parts of this wedding garment. Colos. 3.1.2. Put on therfore, as the elect of God, holy and beloued, bow­els of mercie, kindnesse, humblenes of minde, meeknesse, long-suffering, forgiuenesse, charitie. Heere wee see the wedding roabes brought forth and sorted: Bowels of mercy for our mindes cloathing, and kindnesse, for our speeches orna­ment and amiable conuersing, Humilitie for our outward carri­age, [Page 46]and our goings; Meekenes for our affections in our passions: Long-suffering for a cloake to co­uer wrongs: Forgiuing, as a badge of inward patience, and Charitie as the bond or combination of all other vertues. These be the parts of this wedding garment, which that wee may apply them to the seuerall parts, for which they serue, The Scripture calleth in other tearmes, Reuel. 6.11. White robes of innocencie for their inward gar­ment: Hebr. 10.14. Pure holinesse for their vp­per garment: Ephes. 6.14. Ephes. 6.15. Righteousnesse their breast-plate: the Gospell of peace the shooe tyer: Iob 29.12. Verity the girdle: Iustice their crowne: Christ Iesus himselfe with all his graces and merits, Rom. 13.14. their tunica talaris, their cloake or gowne, wholly coue­ring them.

These Royall robes, 3 The fashion of the wedding garment. for their fashion (which is the next point to be considered) are in compara­ble; neuer out of fashion, meete [Page 47]for all seasons, fit for all persons; It is like Elias mantle which diui­ded the waters, 2. King. 2.8. So this will diuide our sinnes, and the punishments. It is like the garments of the Israelites in the wildernes, which did not weare out, Deut. 26.5. So this apparell of the righteousnesse of Christ doth last for euer, and his mer­cies are neuer worne out; It is like vnto Iacobs garments, as the smell of a fielde which the Lord hath blessed, Gene. 27.27. It is like vnto Christ himselfe, yea the very Image and Idea of Christ, Colos. 3.10. in whom alone God is pleased Mat. 3.17.

Therefore this Garment must needes bee fit (which is the last thing I obserue in it.) 4 The fitnesse of this wedding Garment. It is not too short, like the curtailed Coates of Dauids Embassadors, which couered onely their vpper parts, 2. Sam. 10.4. nor too long, like Sauls Armour which tired [Page 48] Dauid when he should fight with it, 1. Sam. 17.29. but it is wholly sutable, like Iosephs Coate which his father made him, Gene. 37.3. As therefore Mordecai shined in the Kings robes before the peo­ple, Hest 6.11. So, and more glorious are the faithfull in the fight of God; being cloathed in the robes of Christ: As Christs face at the time of his transfigu­ration did shine like the Sunne, and his Cloathes were white as the light, Mat. 7.2. So the faith­full being transfigured to this Image of Christ, Shallshine as the brightnesse of the firmament and as the starres for euermore. Dan. 12.3. Salomon in all his Royaltie was not so glorious, nor the Lil­lies of the field, which were more glorious then Salomon, when he was most glorious, as is this hea­uenly Bride cloathed with Christ and his righteousnesse, which is farre more precious then all the worlds riches.

Seeing then that the Church of GOD and euery particular member of the same, Vse. 1 Examination. is arraied with such glorious robes: Let this serue, First, to stirre vs vp to a diligent search within our selues, whether wee haue on vs these wedding Cloathes or no? Without this wedding garment wee can haue no countenance from the Lord, nay there is not onely an indignation against vs, Friend how camest thou hither not hauing on a wedding garment? But also a condemnation, Binde him hand and foote, take him a­way, cast him into vtter darknesse, Mat. 22.12. It will be therefore our wisedome to search and trie our Soules, whether they bee in­vested with these holy garments. And because by nature we are all of a Laodicean temper, Reuel. 3.17. to per­swade our selues, that wee are richly clad, when we are naked; therefore wee are the more to [Page 50]marke the fashion of it, that we fashion not our selues according to the fashion of this world, For the fashion of this world passeth a­way. 1. Cor. 7.31. But followe this heauenly fashion, and get this Bridall garment: If we haue found this garment, let it not lie by vs, but weare it, not a part of it, but the whole, not to put it off againe, as wee doe our ordi­narie Cloathes, but as a perpetu­all habite to be worne of vs.

Againe, Ʋse 2 seeing this Bridal gar­ment is so needfull and so helpe­full, For our di­rection. Let this make vs more and more in loue with it, and carefull for to get it: Which for to get, wee must first seeke it where it may be had: I counsaile thee to buy of me (saith the Lord, Reue. 3.18) white raiments that thou maiest be cloathed, and that the shame of thy nakednes do not appeare. Second­ly, when we haue found it, Wee must sell all that wee haue and buy [Page 51]it, Mat. 13.46. Wee must doe a­way our owne filthy and ragged cloaths, The conuersation in times, the olde man which is corrupt through the deceiueable lusts, Ephe. 4.22. For our owne garments will defile vs, Iob. 9.3. and chaunge them for these robes which will so richly cloath vs. Thirdly, when we haue put it on, we must weare it cleanely, and comely from soyling and renting, that such a garment bee not taken a­way from vs, Ezech. 16.39.

Lastly, Vse. 3 seeing this Bride of Christ hath for her chiefest orna­ment, For our pat­terne in our Attire. the golden graces of Gods holy spirit wrought in a garment for her, by the needle-worke of the Preaching of the word; Let this bee a patterne as for our in­ward attire, so for our outward habit: It is not the outward gor­geous attire, or the wearing of Gold, 1. Pet. 3.3.4. or the putting off appa­rell (as Saint Peter speaketh.) [Page 52]But the hidden man of the heart, the ornament of a meeke & quiet Spirit, which maketh glorious, 1. Pet. 3.3, 4. Would we then be gloriously attired? Let vs follow that good and graue Counsell of Tertullian, Tertul. lib. de cultu [...]aem. Ʋestite vos seric [...] pieta­tis, bissino sanctitatis, purpura pu­dicitiae, Taliter pigmentatae deum habebitis amatorem, Cloath your selues (saith he) with the Silke of pietie, and the Satten of sanctitie, and the Purple of modestie, thus being attired, the eternall God will bee your louer. And thus much of the Churches glorious ornaments and Bridall attire. Her clothing is of wrought Gold, her raiment of needle-worke.

The Virgins her companions that follow her, shall bee brought vnto thee.

Circumst. 4 FRom the consideration of the excellencie, beautie and or­naments [Page 53]of the Bride, The litterall sense of the words. wee are now to proceede to the order and companie of the Bridefolke, to view the traine and companie of the Bride; which here after the maner of Bridals and Marriage solemnities, is thus described; The Ʋirgins her companions that follow her, shall bee brought vnto thee; The companie are here Vir­gins, The reason, because they are her Companions, The order, They follow her, The end, To bee brought vnto thee; They are Ʋir­gins, there is their qualitie; They are Companions; There is their dignitie; They follow her, that is their duetie; They are brought in with her, there is their feliaitie. By The Virgins, wee must here vn­derstand all the faithfull, who by reason of their Virgine soules, are presented chast Ʋirgins vnto Christ. 2. Cor. 11.2. The title of Companions noteth the mutuall fellowship and societie which [Page 54]euery particular member of the Church hath with the whole, 1. Cor. 12.12. The order of fol­lowing after her, Act. 2.47. implieth the ioy­ning of them vnto the Church, who are ordained to saluation. The bringing of them with her, no­teth the meanes of the Churches increase & discipline, Mat. 18.18.

I should be too tedious to in­sist vpon each of these particu­lars, Doctrine. The Churches Companie. And therefore I will drawe the doctrinall summe of them in­to this short compasse. Euerie one which would bee brought vnto Christ, must become a Vir­gine member, companion, and follower of the Church. When the daughters of the Church de­maund of the Messias, Saluation onely in the Church. Cant. 1.7. Tell me O thou whom my Soule lo­ueth, where thou feedest, where thou makest to rest at none? It re­ceiued this answere, verse 8. If thou know not, O thou fairest a­mongst women, goe thy way foorth [Page 55]by the footesteps of the flocke, and feede thy Kids besides the Shep­heards tents, Isay 45.14. It is said, that the faithfull shall bee the Churches, They shall bee thine, They shall come after thee, saying, Surely God is in thee and there is none else, Act. 2.47. The Lord ad­ded to the Church from day to day, such as should be saued; So then there is no saluation out of the Church, But as all those which were not in the Arke, perished in the generall deluge, Gene. 7.23. So all that are out of this Arke of Christ, which is his Church, shall be sure to perish eternally: With­out are Dogs, Enchanters, Whore­mongers and Adulterers, Reue. 22.15. Reason. 1 And the reason heereof is plaine; For without Christ there is no saluation, Act. 4.12. But out of the Church there is no Christ nor Faith in Christ, Ephe. 2.12. and therefore no saluation; 2 A­gaine foorth of the Militant [Page 56]Church there are no meanes of saluation, Psal. 147.19, 20. and therefore no saluation. There­fore euery one which would bee brought to Christ, must ioyne himselfe to some particular Church of Christ.

Neither is it sufficient to bee corporally ioyned to the visible Church, The members of the Church must be pure Virgins. but we must be Virgine members of it, if truely wee doe belong vnto it: where by Virgi­nitie I doe not vnderstand that externall Virginitie of single life, which the Papists so highly mag­nifie and enioyne; Rhem. in 1. Cor. 7.32. but that in­ward Virginitie which is com­mended, Reue. 14.4. namely, holi­nesse and puritie of the soule. The members of the Church are cal­led an holy nation, 1. Pet. 2.9. It is called the Companie of the spirit of iust men, Heb. 12.23. & 1. Ioh. 3.3. Euery man that hath this hope in him, purifieth himselfe euen as he is pure. And good reason is [Page 57]there of this: Reason. 1 For what fellowship hath righteousnesse with vnrighte­ousnesse? Or what communion hath light with darknesse, 2. Cor. 6.14. or what con­cord hath Christ with Belial? 2 A­gaine, euery man should bee an­swerable to the qualitie and con­dition of the Church whereof he doeth professe himselfe a mem­ber; now the Church is said to be without spot or wrinkle, Ephe. 5.27. therefore euery one professing himself a member of the Church, must endeauor to be sincere and blamelesse in the Church. 3 The wise Virgins that were inuited to the weding of the Lambe, tooke Oyle in their vessels with their Lampes, and attended the Bride­gromes comming, but they are foolish Virgins, and shall not be admitted to the Bride-cham­ber, who haue no oyle in their Lampes, that is, no holynesse in their liues, Mat. 25.

Lastly, these pure Virgines, [Page 58]who are this royal Brides guests, They must promote and proture the good of the Church. as they are companions of the Church, and as they are admit­ted into her society, so they must follow her, and to the vtmost of their power seeke to promote and procure the good of her. Pray for the peace of Iernsalem, Psalme 122.6. let them prosper that loue thee: peace be within thy Walles, and prosperitie within thy Pallaces, Verse 7.8.9. for my Bre­thren and companions sake, I will now say, peace bee within thee, be­cause of the house of the Lord our God I will seeke to doe thee good, Psal. Reason. 122. Where the Psalmist setteth downe a threefold rea­son, why euery member of the Church should doe seruice to the Church, 1 and seeke the good of it; First, in regard of their owne prosperitie, in the prospe­ritie of it, They shall prosper that loue thee. 2 Secondly, in regard of others, who are their fellowe members in it, For my brethren [Page 59]& my neighbors sake I wil now say, peace be within thee. Thirdly, 3 be­cause it is the house of God, Be­cause of the house of the Lord our God, I will seeke to doe thee good. Thus in briefe we haue seene this point of Doctrine proued, that none can bee brought to saluati­on, but by Christ; none can bee brought to Christ, but in the Church; none are in the Church, but such as endeauour to haue pure Virgins soules; none can haue this, but they must doe their best seruice for the Churches good.

The vse of this Doctrine may serue, Ʋse. 1 For the re­proofe of those who are out of the Church. First to discouer the mise­rable estate of those which either yet are not brought within the Pale of the Church, as Infidels, Turkes, and Ethnickes, or who wilfully leape ouer this Pale, and separate themselues from the Church, as Papistes, Familistes, Brownists, and Anabaptists; The [Page 60] Papist of Pride, the Familist of Hypocrisie, the Brownist of Sin­gularitie, haue singled them­selues from the Churches com­pany, 2. Tim. 2.17. as Hymenaeus did. If they separate themselues as stones from the building, and as mem­bers from the body, what hope is there of them? what a feare­full doome is that, which S. Iohn doth giue concerning them? They went out from vs, they were not of vs, for if they had been of vs, they would haue remained with vs, 1. Ioh. 2.19.

Secondly, Vse 2 this may serue for the terror of those, Against the prophaneliues of those who liue in the Church. who liuing in the Church, and professing them­selues members of the Church, doe by their prophane and vn­godly course of liuing, bewray themselues not to belong vnto the Church. To the wicked (saith God) what hast thou to doe to de­clare my statutes, or that thou shouldest take my Couenant in thy [Page 61]mouth? seeing thou hatest instru­ction, and castest my words behind thee, Psal. 50.16.17. Will ye steale, murther, and commit adulterie, and sweare falsely, and then come and stand before mee, and say wee are deliuered, notwithstanding all these abominations? Ier. 7.9.10. Gods house will not be a denne for theeues; the members of the Church must liue by faith: If any draw backe, my soule shall haue no pleasure in him, Hebr. 10.38. The Brides followers must exhibite themselues Chast Virgins vnto Christ, 2. Cor. 11.2. They must approue themselues, as Ʋirgins redeemed from amongst men, be­ing the first fruits to God and to the Lambe, Reuel. 14.5. Otherwise they shall bee reiected like those foolish Virgins, with a Non nout vos, Verily I say vnto you, I know you not, Matth. 25.12. Without holines no man shall see God, Heb. 12.14. And into the Church tri­umphant [Page 62]shall enter no vncleane thing, as it is, Reuel. 21.27.

Vse 3 Let this then prouoke vs all, more and more to sanctitie and newnesse of life, For our dire­ction to all holy duties. that wee may walke worthie of that calling whereunto we are called; what­soeuer things are honest, Philip. 4.8. whatso­euer things are iust, whatsoeuer thinges are true, whatsoeuer thinges are pure, whatsoeuer things are louely, whatsoeuer things are of a good report; if there be any vertue, if any praise, let vs thinke vpon these things and doe them. Let vs all set for­ward the good of the Church with all our power, and bring such as belong vnto vs into the bosome of the Church, that they and wee may haue fellowshippe with God, and one with another: so shall wee haue a ioyfull com­munion in the kingdome of grace, and an happy entrance in­to the kingdome of glory; which [Page 63]is the last circumstance to be no­ted in the text.

With gladnesse and reioycing shall they be brought, they shall enter into the Kings Palace.

Circ. 4 WE haue seene the Bride & her glory, The literall sense of the words. the Bride­guests and their dutie. Now in the last place wee are to behold the marriage pompe and solem­nitie. THEY [the Bride and her companions, the Church and her members] shal be brought [by the preaching of the word, and the working of the holy Spirit] with ioy and gladnes [with inward ioy and peace of conscience, with outward comforts and encou­ragements.] They shall enter [here by the kingdome of grace] into the Kings Palace [the kingdome of euerlasting glory.]

Doctrine. Behold we here in a word the glorious manner and Maiestie of the Churches marriage. The manner and Maiestie of the Chur­ches mariage. The Churches marriage with Christ her Lord, is to the ioy and glad­nesse of her heart be gunne heere in this life, but perfected and con­summated to her endlesse glory in the life to come. Here in this life it is begunne; Heere in this life. for so, Isay 54.5. He that made thee i [...] thine hus­band, the Lord of Hoasts is his name, and thy Redeemer the Holy one of Israel: and Isa. 62.4.5. Thou shalt be called Hephzi-bah (or my delight is in her) & thy land Beau­lah (or married) for the Lord de­lighteth in thee, and thy land shall be married, as the Bridegroome reioyceth ouer the Bride, so shall thy God reioyce ouer thee. The mariage­maker. The Author of this marriage or the marriage maker, is God the Father, who ioyneth his Sonne in marriage with the Church by his holy Spi­rit: I will marrie thee vnto me for [Page 65]euer, yea I will marry thee vnto me in righteousnesse, in indgement, in mercie, and in compassion, Hosea 2.19. The meanes. The instruments or meanes whereby God maketh vp this marriage here, are his Prophets, Apostles, and faithfull Ministers, whom hee sendeth to perswade & effect it: to espouse it, 2. Cor. 5.20. 2. Cor. 11.2. Psal. 45.15. to bring it in, as here in my text, The fruit or benefit of it is ioy and gladnes to the Church: Cant. 1.4. The ioy and comfort of it. The King hath brought me into his chambers, wee will reioyce and be glad in thee, wee will remember thy loue more then wine: ioy and gladnesse shal be found therein, thankesiuing, and the voice of melodie: Isay 51.3.

But the consummation of this heauenly marriage shall be in the world to come, In the life to come. when this Roy­all Bride shall receiue the King­dome prepared for her, Mat. 25.34. and see her bridgroome face to face, 1. Cor. 13.11. and enter in­to his glorie, Mat. 25.21. and [Page 66] raigne with him for euer, Reuel. 22.5. who can expresse the ioy and gladnes which then the Church shall haue, when it shall bee brought into her Bridegroomes presence, and enter into this hea­uenly Palace? The Palace. It is past the mea­sures of Geometrie to measure it, past the numbers of Arithmetick to tell it, past the skill of Logick to define it, past the eloquence of Rhetorick to expresse it; Renel. 21. & 22 Had I the tongue of Men and Angels, I could not vtter the one halfe of it. The Palace prouided for this marriage is the Heauen of Hea­uens, which for the cōtents there­of is a glorious Citie, whose Gates are of Pearle, and Streets of gold, and walls of pretious stones. Reuel. 21. and for the situation thereof, is said to bee beset with a Riuer, the water whereof is Chrystall, and the bankes set about with the Tree of life, The Temple. Reuel. 22. The Temple for this marriage, The Lord God al­mightie, [Page 67]the glorie of God doth il­lighten it, and the Lambe is the light of it, Reuel. 21.21.23. The Brides Chamber. The Bride-chamber the new Ierusalem, a Seate of maiestie, an House of eternitie, a Palace of Royaltie, a Paradise of pleasures. The Guests. The Bride guests, Patriarks, Prophets, Apo­stles, Martyrs, Confessors, and the Spirits of Men made perfect, Heb. 12.23. Many shall come from the East, and the West, and sit downe with Abraham, and Isaac, and Iacob, in the King­dome of Heauen, Mat. 8.11. The cheare, Bread of life, Ioh. 6.51. The Cheare. Wine of gladnesse, Eph. 5.18. Angels foode, Psal. 78.25. Righ­teousnesse, peace, and ioy in the holy Ghost, Rom. 14.17. Fulnesse of ioy, & eternall pleasures, Psal. 16.11. The Attendants, Angels, The Atten­dants. Archangels, Principalities, Do­minions, Powers, Thrones, Col. 1.16. Cherubins and Seraphins, Isay 6.2. The Musick. The Musicke Hale­luia [...]s, [Page 68] Reuel. 19.1. New Song, Reuel. 5.9. Songs that no man can learne, Reuel. 14.3. soun­ding as the voice of thunder, as the voice of many waters, and as harpers harping on their harps Reuel. 14.2. The Conti­nuance. Lastly, the Conti­nuance of it, not for a day, or a weeke, or a moneth, or a yeare, not like Ahashueroths feast for an hundred and fourescore dayes, Hest. 1.4. But for a thousand yeares, Reuel. 20.6. Yea for euer­more, Reuel 22.5. Thus this Bride of Brides being married to the King of Kings, in the Heauen of Heauēs, shall time beyond time, with ioy passing al ioy, enioy the presence of the Holy of Holies, keepe the Sabboth of Sabboths, and heare the Song of Songs.

Blessed then and thrice bles­sed are they, Ʋse 1 who may be admit­ted to this Nuptial banquet. To shew the plessed estate of the faithful. The holy Chost himselfe hath sealed vp the truth of this in his indeli­ble [Page 69]writ; Blessed are they which are called to the marriage Supper of the Lambe, Reuel. 19.9. O they be blessed that dwell in Gods house (saith Dauid) they will be still prai­sing him, Psal. 84.4. The Lord God is a Sunne and shield vnto them. The Lord will giue grace and glorie, and no good thing will he with-hold from them, Ps. 84.11.

VVhy then should any Chri­stian soule goe mourning all the day long? Ʋse 2 For the com­fort of the faithfull. and why should the seruice of God seeme any way tedious? or any affliction grie­uous? The Lord is a plentifull re­warder of them that seeke him, Heb. 11.6. One day in his Courts is better then a thousand elswhere, Psal. 84.10. The sufferings of this present time, are not wor­thy to bee compared with the glorie which shall be reuealed in vs, Rom. 8.18. Let it therefore be meate and drinke vnto vs to doe our Fathers will, Ioh. 4.34. Let [Page 70]the Lords Precepts be the verie ioy of our heart, Psal. 119.110. And let vs be glad, and reioyce, and giue honour to him that sit­teth in the Heauens, for the mar­riage of the Lambe, Reuel. 19.7.

Lastly, Ʋse. 3 let vs trimme euery one of vs our owne Soules, For our di­rection. and make our selues readie as a Bride, for this our heauenly Bridegroome; Let vs cast off the old man which is corrupt according to the deceit­full lusts, and put on the new man, which after God is created in righteousnesse and true holinesse, Eph. 4.23.24. Let vs put on the cleane white linnen of righteous­nesse, Reuel. 19.8. And the bright shining Robes of holinesse, Exo. 39.30. Let vs wash our handes in innocencie, Psal. 26.6. And shooe our fecte with veritie, Eph. 16. Let vs haue Faith in our hearts, and good workes in our hands: So shall we, like wise Vir­gins & the Brides Companions, [Page 71]bee admitted with her into the chamber of Presence; for so the Spirit and the Bride say, Come, and let him that heareth say Come, and let him that is a thirst come, and whosoeuer will, let him take of the water of life freely, Reuel. 22.17.

I haue thus farre kept touch with my Text, Application of this heauenly marriage to the present roy all mar­riage. and walked in the direct path thereof, I must now make a little digression from the maine and principall scope ther­of, to a collaterall application of it vnto this daies royall mariage, which gaue me occasion to make principall choise of the Text. We haue seene the Text in the sense of it; Now behold it in the let­ter of it: We haue seen in the sub­stance, now behold it in resem­blance: The Churches marriage with Christ her Lord is resem­bled (as wee haue heard) to the marriage of a Kings Daughter with a King. Ecce Symbolum, Be­holde the shadow of it in this [Page 72]dayes Royall Bridall.

I could trace my Text heere (though I confesse, from the Text) from point to point; and for our Bride, if wee goe no fur­ther then the letter, I might in­stance for the better: For was Sa­lomons Bride Filia Regis, the Daughter of a King? So is this daies gratious Bride, Filia Regis, a Kings Daughter; not the Daughter of a superstitious Pha­raoh, or descended of an Aegyp­tian King; but the Daughter of a religious and a learned Christian King, a Defender of the Christi­an faith; one who hath been the glory of Schooles, and vniter of Kingdomes: Tanti Regis talis fi­lia, of so great a King so gratious a daughter, yea the eldest daugh­ter, yea the onely daughter, is this daies Bride.

This our Kings Daughter is all glorious within, and not within onely, but wholly admirable: [Page 73]The God of Nature hath in her bodie made her a mirrour of Na­tures Beautie, and in her soule a patterne of Graces pietie: So that albeit in her outward shape to the sight of men she be excee­ding glorious, yet inwardly to the sight of her God, she is most glorious: so gratiously all holy graces in her being so compact together, that it drawes the eies & harts of al men to admiration, to see so much pietie in such comely beautie, so great humili­tie in such a Maiestie.

Neither doe her glorious Bri­dall robes, be they neuer so glit­tering with wrought gold, or curiously embroydered by the art of man (as no doubt this day, for the solemnitie of it, and the honour of her estate, it is most glorious) so much adorne her, as the more then golden graces of Gods holy Spirit in her.

The Virgins (companions she [Page 74]hath none, being the only Iewel of this Northerne Ile, and the Non-parel of the reformed Chri­stian world) the Virgin-daugh­ters that haue seene her, haue blessed her; forren Queenes and their Princely daughters that haue heard of her, haue praised her; the eare that hath heard her hath admired her, and the eye that hath seene her, hath giuen witnesse vnto her.

And therefore, no doubt, with ioy and gladnes both Court and Citie, Pallace and Country, doth this day triumph in her, pray for her, and say of her, Blessed be he that made her, happy is hee that begate her, renowned is she that bare her, but most happy, renow­ned and rich is he that hath her.

How much are we, the inha­bitants of this whole Ile, bound vnto our good God, that hath lent vs such a Princesse, & in her hath renued & reuiued the name [Page 75]and nature of our late deceased, euer to bee remembred, happie Queene Elizabeth, a name in this Land euermore to bee beloued: for as much, as that now thrice vnder that name it hath beene blessed. The first of that name, to this Land so happy, being the great Grand-mother to the fa­ther of our present Elizabeth, happy in her marriage, and by her marriage, first vniting the two Houses of Lancaster and York, whose dissentions did an­noy this Kingdome with bloody ciuill warres, and then by the fruit of her marriage, vniting these two Kingdomes England and Scotland, which before were at continuall warres. The second of that sweete and happy name (whose remembrance is like that of Iosias, Eccles. 49. like the perfume made by the art of the Apothecarie) sweete as hony in all mens mouthes, and as musick at a ban­quet [Page 76]of wine) happy in her not marrying, for being a Virgin-Queene (whom no King or Em­perour of this world was worthy of) shee prepared her selfe a Spouse for Christ, and hauing found the walles of this Realme of brasse, turned it into marble, finding Religion in the sands, she did set it on the rocke: finding this a Land ouerwhelmed with ignorance and superstition, shee restored true Religion, and left it throughly seasoned with the Gospell: our selues, our children, and their childrens children, when they heare her name, shall call her Blessed. Our present E­lizabeth, this dayes Royall Bride, is of no lesse happy hopes: her Loue vnto her Name-sakes me­morie, her imitation of her Ver­tues, her hatred of Popery and Superstition, her zeale to Gods glory, and sincere profession of the Gospell, her religious educa­tion [Page 77]from her infancie; Her reue­rent attention at the hearing of the word; Her respect vnto the Ministers of the Gospell; Her faith; Her zeale; Her charitie is admirable, and to euery Christi­an heart most comfortable.

It was the desire and often wish of this Gracious Princesse (if report of some of her neerest obseruants may bee credited) that in her Marriage match, shee might be linked to a Prince pro­fessing the same Religion in which shee her selfe had beene instructed. Good Princesse (the God of Heauen be blessed for it) shee hath her wish: No sonne of Antichrist; No vassal to the Pope hath the first fruites of her Mar­riage bedde; No superstitious Masse doth defile the celebrati­on of her Nuptials, or obscure the glorie of her Marriage, but shee is matched with a Prince, in Religion, in education, in yeeres, [Page 78]in vertues fit, and fit for none, but for her selfe. Had shee, good Princesse, bin linked in Mariage with one of a different Religion, what an vnequall yoke had that beene? How derogatorie from Gods glorie? How preiudicious to our State? How dangerous to her person? How hurtfull to her Soule?

But blessed be God, who hath prouided better things for vs, for Her, for his Churches good. Herein our Gracious Soueraigne hath manifested vnto the World the sinceritie of his heart, and the soundnesse of his profession, in that no outward dignitie, state or glorie, could cause him to match his Child with a contrarie Religion. Doubtlesse the finger of God hath beene here, This match is of his especiall chusing; And indeede (did we well consi­der of it) what greater, what more glorious match, could wee [Page 79]wish for, or desire, for our great Masters onely Daughter? These Kings and mightie Monarches, who haue submitted their Crownes vnto the iurisdiction of the Pope of Rome, are but vas­sals vnto the Pope, not absolute Princes. This our Germaine Bridegroome is a free Prince, his state is in subiection vnto none; Descended of most Noble and religious Progenitors, euen from that House, which first of all the Princes of Europe, set it selfe a­gainst the Pope, Acts and Mo­numents of the Church. in defence of the Gospell, and brought in the name of Protestanisme; Himselfe of that name, which to the Popes hath beene alwayes terrible, and of that carriage, Fridenrych, in the Germaine tongue, is as much as Salo­mon, so Hart­ma [...]us Sprung­lius in Iob Ho. 1 that in the eyes of all that feare the Lord, hath made him truely venerable: An other Salomon, for so doeth his Name in his Countrey language signifie: A young Iosias, who hath set his heart to feare the [Page 80]LORD. Wherein, euen in his Name wee may see Gods great mercie towards vs; For whereas it pleased God of late (because wee were vnworthy of him) to take away from vs our hopefull Prince HENRY FREDERICK, our Soueraignes Eldest Sonne (whose memoriall is, and euer shall be blessed) our losse (which was vnspeakable) is heerein so much the lesse, in that wee haue not wholly lost him: for though HENRY bee gone, yet FRE­DERICK is left behinde. O happie day, blessed Marriage, happie Bridegroome, glorious Bride! This day is a day of good tydings, who can hold his peace? It is the day which the Lord hath made, we haue great cause to re­ioyce and to bee glad in it; This day is Peace ratified, Religion established, the Church beautifi­ed, the Commōwealth strength­ned, the hearts of good Subiects [Page 81]cheared, the friendship of confe­derate Nations confirmed, Bri­tanie and Germanie combined. O Pray for the Peace and Pros­peritie of this happie Bridall, Let them prosper which wish well vnto it; Let them bee confoun­ded that maligne it; Let them perish that enuie it.

And thou, O great Iehouah, A conclusion with a Prayer. God Almightie, King of Heauen and Earth, who for the comfort of mankind hast ordained Mar­riage, and made it Honourable, and at this day more then Ho­nourable, in the Royall Marriage of these two great and hopefull Princes; Blesse this thine owne ordinance, to thine owne glory, and their comfort: Thou thrice glorious and euer blessed Trini­tie, Almightie Father, Eternall Sonne, Inspiring Holy Ghost, vouchsafe thy presence at this their Marriage-meeting; Let thine holy Angels pitch their [Page 82]Tents about them, and let thy mightie hand graciously defend them from the malice of the ene­mie, and from the mischiefe of the aduersarie, and from all dan­gers that may beplotted against them. Knit thou their hearts and minds together with true Loue, with the bond of the Spirit, in the feare of thy name; Marrie them to thy selfe in righteousnesse, in iudgement, in louing kindnesse, in mercies and faithfulnesse; Let the Angels sing happinesse, and the Heauens drop downe bles­sednesse vpon this their Mariage: Sanctifie their Marriage bed, and in thy good time make them fruitfull in procreation of Chil­dren, that they may haue many Sons and Daughters whom they may make Princes in all Lands; And make them and theirs euer­more worthy nursing fathers and nursing mothers vnto thy Church. Confirme, O Lord, the [Page 83]good things which thou hast be­gun in them, and so assist them with thy grace, that neither Sa­tans subtiltie, nor their youthes frailetie, nor the worlds vanitie, nor their peoples flatterie, nor mans wisdomes policie, may di­uert them from the path of piety. Adorne them more and more with thy graces: cloath them with thy righteousnesse, multi­ply vpon them all heroicall and spirituall graces, that they may grow vp more and more in fa­uour with thee and with men. Blesse them whilest they are here amongst vs, and blesse them when they shall bee gone from vs: blesse them in their bodies and in their soules, in their Go­uernment, and in their Subiects: blesse them at home and abroad, by sea and by land, in peace and in warre: smite thorow the loines of those that rise vp against thē: blesse those that blesse them, and [Page 84]curse those that curse them: keep and protect them as the apple of thine eye; continue their loue, their health, their happines, pro­long their dayes for many gene­rations, that they may liue toge­ther a long time here in per­fect loue and amity, and af­ter this life ended, may feast with thee at the Lambes marriage with glory e­tetnally: A­men.