THE BRIDE ROYAL, OR The Spiritual Marriage between CHRIST and his CHURCH. Delivered By way of congratulation upon the happy and hopeful marriage between the two incomparable Princes, The PALSEGRAVE, and the Lady ELIZABETH. IN A Sermon preached upon the 14. day of FEBRVARIE last passed, the day of that Royal Marriage triumphant solemnisation. At Steeple Ashton in Wiltshire by G. W. Master of Arts, and Pastor there. LONDON, Printed by W. Stansby for R. Mabbe. 1613, TO THE HIGH AND MIGHTY PRINCES. THE MOST NOBLE AND ILLUSTRIOUS PRINCE, LORD FREDERICK THE V COUNT PALATINE OF RHINE, ELECTOR OF THE SACRED EMPIRE, ARCH-SEWER, AND VICAR GENERAL IN THE VACANCY OF THE EMPIRE, DUKE OF BAVARIA, KNIGHT OF THE MOST HONOURABLE ORDER OF THE GARTER. AND TO THE MOST EXCELLENT AND ALL— VIRTUOUS PRINCESS, THE LADY ELIZABETH, ELDER AND ONLY DAUGHTER OF THE HIGH AND MIGHTY Prince, Our gracious Sovereign, JAMES By the grace of GOD King of Great BRITAIN, FRANCE, and IRELAND, etc. All Grace, and Glory; Peace, and Piety; Prosperity, and Felicity, be multiplied and continued, here, and ever. VOUCHSAFE (Great Gracious, and Glorious PRINCES) amongst the many rare Pageants, and rich Presents from Court, City, and University, exhibited to your Excellencies, as tokens of the common rejoicing in your Royal Nuptials, To accept this poor Country present of a Puny Divine, To Artaxerxes. who like the Persian Peasant, is desirous to offer somewhat (though it be but a handful of water) amongst the rest. In the memorable day of your highness happy espousals, when all truehearted Christians, like Zerubbabels' followers, Zechar. 4.7. with joyful acclamations did cry Grace, Grace unto it; I considered with myself, like the Lepers of Samaria, 2. King 7.9. that I should not do well to hold my peace, for it was a day of good tidings. Therefore to the glory of God and honour of the day, I addressed my speech unto my wont Audience, as, in my judgement, was best befitting the present occasions. What my Tongue did then adventure to deliver, my Pen shortly after was bold to scribble over, and now being brought from the Pulpit into the Press, it presumeth to press into the Court, and to seek Sanctuary under your highness Protection. Pardon (most excellent Princes) this my presumptuous boldness, in aspiring to offer this so raw a subject to such Royalleys. It hath nothing in it (with all humility I acknowledge it) worthy of vulgar aspect, much less of gracious acceptance; My sole Apology is, that in the uprightness of mine heart, out of the excess of mine inward joy, to the manifestation of my most humble observance towards your sacred Excellencies, I have adventured to cast my poor mite into your abounding Treasury: with mine eyes, and hearing with mine ears the triumphant acclamations, general congratulations, and religious supplications of the people, amongst whom I live, at the admiration, and for the benediction of your Princely marriage, or ever I was aware, Cant. 6.12. my soul made me like the Chariots of Amminadab. And albeit when I had thus set forth myself, I perceived that I was unmatchably prevented in the unmatchably prevented in the same course, which I began to run, by a reverend, learned, and religious Cushi, who had set forth before me, D. willet's Treatise of salomon's marriage, dedicated to the same high and mighty Princess. Virgil. Aeneid. lib. 2. and by many degrees had overrun me, yet I was of Ahimaaz forward spirit, desirous (though like Ascanius, non passibus aequis) to run after. And albeit a wise and well-experienced joab, might have said unto me, Wherefore wilt thou run, 2. Sam. 18. v. 21.22, 23. my Son, seeing that thou hast no tidings ready? yet (such is the headlong rashness of youthful disposition) I settled myself upon Ahimaaz resolution: But howsoever, let me run. Wherein, as I can hope for no greater acceptance of such simple service, than what was spoken to Ahimaaz, Vers. 30. Turn aside, stand by; yet I humbly crave of your gracious Excellencies, this favourable censure, that like Ahimaaz, I may be deemed a wellmeaning man; Vers. 27. My will was good, though great my weakness. The Prince of the Kings of the earth, out of the riches of his mercy multiply his graces upon your Princely Persons; That your Highness (right worthy Prince) may be as Abraham, Gen. 17.4.5. a Father of many Nations, as Isaac a Father of mighty Kings, as jacob, your seed may be in many waters: Num. 24.7. The eternal God multiply upon you the zeal of David; Psal. 119.139. 1. King. 4.34. The wisdom of Solomon; the courage of joshua; The honour of josiah; Josh. 1.6. The riches of Hezekiah; 2. Chron. 35.25. The strength of Beniah; 2. Chron. 32.27. and the long life of Methuselah; 2. Sam. 23.20. that you may so far in all Princely and Heroical virtues surpass all the Gen. 5.27. former, both Electoral and Imperial frederick's, as you have exceeded them in the happy lot of your blessed marriage choice. And as for your Highness (most religious, excellent, and admired Princess) the King of heaven make your Royal person like Sarah a Mother of many Kings; Gen. 17.16. like Rebecka a Mother of thousands of millions, whose seed may possess the Gates of their enemies; Gen. 24.60. like Rahel and Leah, Ruth. 4.11. which two did build up the house of Israel; The God of Peace increase more and more in your sacred soul the devotion of Hannah, 1. Sam. 2.1. 2. Chron. 34.22. the holiness of Hulda, 1. Sam. 25.33. Hest. 4.15. the wisdom of Abigail, the charity of Hester, the magnanimity of judith, judith. 2. judg. 3. and the dignity of Deborah; yea the Lord double upon your Grace, the long life, admired virtue, and admirable prosperity of that now triumphant Saint our late renowned Queen Elizabeth, whose sweet name your Highness beareth. The blessing of the most blessed GOD rest and remain with you both, to the glory of his most holy name, the comfort of our dread Sovereign your Royal Father, the solace of our gracious Queen your happy Mother, to the rejoicing of our peerless Prince Charles your hopeful Brother, to the honour of Britanny, and ornament of Germany, yea to the general happiness of all those that love and fear the LORD JESUS, whose name be blessed now and for ever. Your Excellent Highness' humble Servant In all duty and service in the Lord, ready to be commanded. GEORGE WEBBE. THE BRIDE ROYAL. PSAL. 45.13, 14, 15. Vers. 13. The King's Daughter is all glorious within, Her clothing is of wrought Gold. Vers. 14. She shall be brought unto the King in raiment of needle work: The Virgins her Companions that follow her, shall be brought unto thee. Vers. 15. With gladness and rejoicing shall they be brought, They shall enter into the King's Palace. IN this days common festivity, because of the happy Royal Nuptials solemnity, Having more than common cause, I could not choose, but make digression from our ordinary and common Theme, and fit both Text and Speech unto the Time. As therefore not long since, upon occasion of our public loss, I called you to a public mourning; So now in this renewed occasion of our general gain, I am to call you to a general rejoicing. For as the untimely deaths of hopeful Princes, are ominous presages of ensuing miseries, and therefore to be condoled; So the hopeful marriages of virtuous and religious Princes, are Auspicious beginnings of future happiness, and therefore to be congratulated. Wherefore let no man tax it as a matter either ridiculous, or presumptuous, for us that live here in the Country, to participate in any sort with this days triumph of the Court, seeing that not Court alone, but Country also, and (if I not much mistake myself) whole Christendom is interessed in this days business: yea, I doubt not, but in foreign countries, as well as here in ours, the confederate Nations, and all truehearted Christians, whose hearts and minds are linked with the band of the same Religion together with us, so many as hear of it, do greatly joy and rejoice in it. And shall not we, whom this so nearly (how nearly we know not) doth concern, rejoice herein, and celebrate this a joyful Sabboath unto the Lord? Doubtless this is the day, Psal. 118.23. the happy day, which the Lord hath made, it is our duty to rejoice & to be glad in it. Though our bodies be far absent from the pleastant spectacle of these solemnities, yet may our souls keep a solemnity of thankfulness, though our hands can add nothing to this days triumph by our outward service, yet may our hearts wear inward Hymenaean Garlands of spiritual joys, and strew the Bridal flowers of zealous prayers, for their good success. My Text, The general Argument of this Psalm. which to this end I have made choice of, doth well befit this present purpose, and parallel this occasion; for the whole Psalm is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Bridal Song, or marriage Ditty, sung by the sweet Singer of Israel, in the behalf of a marriage between a no mean or obscure couple, but a King's daughter and a King, between the greatest Bridegroom, and the happiest Bride. The Bride here in my Text, I confess, far greater than Great Britain's Daughter; The Bridegroom far more glorious than any, either Germane Prince or earthly Monarch. For the marriage here is spiritually to be understood, between the Messiah and the Church; Christ being the Bridegroom, the Church the Bride; He the Spouse, She the spousess; He the Husband, She the Wife. So that albeit I may not wrest this Scripture, or retort it from the mystical marriage, at which it aimeth unto the material marriage, at which I aim; yet, I hope, without prejudice to the Text, in the interview of the one, I may have a collateral aspect at the other; especially seeing that the holy Ghost hath so nearly combined them both together. For here in this Psalm is comprehended a twofold marriage; The one Literal, the other Mystical; The one in the Letter, the other in the Sense: The Literal Marriage is between Solomon, King David's Son, and the Daughter of Pharaoh King of Egypt: The Mystical marriage is between Christ jesus the eternal Son of the everliving God, and the Church collected out of jews and Gentiles: The one is as the shadow; the other is the substance: The one is the Type; the other the thing prefigured. The whole Psalm doth consist of two parts: The Division of the Psalm. of a description; First, of the Bridegroom: Secondly, of the Bride. The former, in the twelve first verses; the latter, from thence unto the end of the Psalm. The Bridegroom is described: The subdivision of the first part. first, from his Person, v. 2. Secondly, from his might and majesty, v. 3, 4, 5. Thirdly, from his wealth and dignity, v. 6, 7. Fourthly, from his Robes and Vestments, v. 8. Fiftly, from his train or retinue, v. 9.10. Sixtly, from his Favourites and Homagers, v. 11, 12. The division of the Text. The Bride (of whom at this present I intent only to speak) is described: first, from her Parentage, she is The King's daughter: Secondly, from her beauty, she is all glorious within: Thirdly, from her Ornaments or Bridal attire, Her clothing is of wrought gold, her raiment of needle work: Fourthly, from her train or company; The Virgins that be her Companions and follow after her, shall be brought unto thee: Fiftly, from her pomp and marriage-solemnitie, With joy and gladness shall they be brought, and shall enter into the King's Palace: Sixtly, from the fruits of this marriage, and promise of posterity; In stead of thy fathers thou shalt have children, whom thou mayest make Princes in all Lands: Seventhly, from the memorial of it and stability; I will remember thy name from one Generation to an other, therefore shall the people give thanks unto thee world without end. The two last circumstances are out of the compass of my present text; the particular branches whereof are so many, and the limited time so short, that I shall be constrained to omit many worthy points of Doctrine, which from thence I might collect: and that which I shall herein handle, I shall but point at, because I endeavour to be brief. In the handling whereof, first and principally I will touch the substance of the words, Christ's Spiritual marriage with the Church, and then descend to make some shadow or resemblance of it in the Royal marriage, which is this day so hopefully, and, I hope, so happily celebrated. The King's Daughter. THe first thing which this sweet Singer of Israel doth chant forth in the commendation Circ. 1. Who is here meant by the King's Daughter. of this Spiritual Bride, is her parentage, that she is descended of the blood Royal, Filia Regis, a King's Daughter. Alluding literally unto salomon's Queen, which was the King of Egypt's daughter, but understanding mystically the Church of Christ, which is the King of heavens Daughter. For, as Solomon himself was a lively type of Christ, so the wife of Solomon was in this respect a resemblance of the Church, who is the wife of Christ. As that Egyptian Lady before her marriage with Solomon, was altogether Heathenish: so this Lady before her Spiritual marriage with Christ, was altogether Hellish. As her father was an Egyptian, so the Churches natural parents, Infidels: Thy father was an Amorite, thy mother an Hittite, Ezech. 16.3. As she, before this marriage, was brought up in blindness and superstition. So the Church, before Christ did spread over it the skirts of love, was overwhelmed with errors and superstition. Again, as salomon's wife was a King's Daughter, so the Spouse of Christ is the King of heavens Daughter. As she by marriage with Solomon was made a Queen: so the Church by marriage with Christ is made a Royal Bride. As she after marriage became the mother of a King: so the Church after her Spiritual marriage with Christ, becometh a mother of Kings and Princes, whom she bringeth forth, and nurseth up to Christ. So that what once was spoken to the glory of Matild the Empress, that she was Regis filia, Sponsa, Nurus, a King's Daughter, a King's wife, and a King's mother, may much more gloriously be spoken of the Church, she is Regis Filia, Sponsa, Nurus, the Daughter of the King of Heaven, who begat 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 King's Daughter. Doctrine. The which title may serve to show forth unto us the excellent dignity and glorious excellency of the Church of Christ. The Church's excellency. Glorious things are spoken of thee, thou City of God, saith David, speaking of the earthly jerusalem, Psalm. 87.3. Psal. 87.3. We may well apply it to this heavenly jerusalem, Glorious things are spoken of thee, thou Church of Christ. It is called the Beauty 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 City, Revelat. Revel. 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, Rom. Rom. 12.5. 12.5. The Fullness of Christ, Ephes. Ephes. 1.23. 1. Cor. 11: 2. Revel. ●9. 9. 1.23. The Spouse of Christ, 1. Cor. 11.2. The lambs Bride, Revel. 19.9. She is called A woman clothed with the Sun, Revel, 12.1. Reu. 12.1. The Fairest amongst women, Cani. 1.8. Cant. 4.10. Gal. 4.26. Can. 1.8. Christ's Sister, Cant. 4.10. The faithfuls Mother, Gal. 4.26. The Prince his Daughter, Cant. Cant 7.1. Psal. 45.13. 7.1. And here in my text, The King's Daughter. I omit the many and almost infinite similitudes & comparisons, by which this Church of Christ, for the excellency thereof, is described: she is compared to the Valleys, Gardens, Numb. 24.5. and Cedar trees, Num. 24.5. To the Rose of the field, Cant. 2.2. and the Lily of the valleys. Cant. 4.13. To an Orchard of Pomegranates, 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 allege) do plainly show unto us, that amongst all the Societies, amongst all the daughters of the world, there is none so excellent, none so worthy, none so amiable, none so lovely, none so beautiful, none so precious, as is the Church of God. So that unto her we may apply that of Solomon, Prou. 31.29. Prou. 31.29. Many daughters have done virtuously, but this surmounteth them all. Reason 1 For whereas other States are but Filiae Terrae, From the Church's descent. Luk. 16.9. 1. Sam. 2.12. Rom. 9.22. john 8.44. Children of the Earth, Luk. 16.9. filii Belial, Sons of Belial, 1. Sam. 2.12. filii irae, Children of wrath, Rom. 9.22. filii Diaboli, Children of the Devil, joh. 8.44. The Church of Christ & every member thereof, is of an heavenly race, and of the blood Royal, 1. Pet. 2.9. 1. Pet. 2.9. filii lucis, Children of the light, joh. 12.36. filii promissionis, john 12.36. Rom. 9.8. Children of the promise, Rom. 9.8. filii regni, Children of the kingdom, Matth. 25.34. Matth. 25.34. filii & Filiae Rogis, Sons and Daughters of the King of Heaven; 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 only Son by Nature, doth not disdain to be called their brother, Hebr. Hebr. 2.11. 2.11. The Holy Ghost is their inspirer and preserver, Ephes. 1.14. Eph. 1.14. They are borne of God, and have his seed remaining in them, 1. john 3.9. 1. joh. 3.9. Reges nati, nati ad regnum, Kings by birth, borne to a kingdom. Again, Reason 2 All other sorts of Societies amongst the children of men, From the Church's privilege. are but vassals and homagers unto the Church. Thus saith the Lord, Isay. 55.4. The labour of Egypt, the Merchandise of Aethiopia, and of the Sabeans, shall come unto thee, and they shall be thine, they shall fall down before thee, and say, Surely God is in thee, Isay 45.4. And in another place, Isay 49.23. Kings shall be thy nursing fathers, and Queens shall be thy nursing mothers, they shall worship thee with their faces towards the earth, and lick up the dust of thy feet Isay 49.23. Lastly, Reason 3 From her portion or dowry. Gen. 43.34. this Princely Daughter hath a Princely portion above all other, as Benjamins mess was five times as much as his brethren's. So the Church's portion is infinitely beyond the portion of the worldlings. Luke 22.32. 1. Pet. 1.4. Her Portion is a kingdom, Luke 12.32. Her jointure is an inheritance, 1. Pet. 1.4. Her Dowry is an eternal weight of glory, 1. Peter 5.10. A Kingdom, 1. Pet. 5.10. which cannot be shaken, Hebr. 12.28. Hebr. 12.28. Titus 3.7. An inheritance, which shall never fail them, Tit. 3.7. A weight of glory, which is ineffable, 1. Cor. 1. Cor. 2.9. 2.9. Eye hath not seen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him. Use 1 Which excellency of the Church, may administer unto us many an excellent use. Of comfort to the faithful in their meditations. As first, matter of comfort unspeakable to the Godly: for seeing the dignity and excellency of the Church is so great and honourable, therefore they must needs be blessed and most happy, who are members of it; 1. john 3.1. Behold what love the Father hath given unto us, that we should be called the sons of God, 1. joh. 3.1. God is become our Father, The Son is become our Redeemer, the Holy Ghost is become our Sanctifier, the Angels are become our Attendants, the Scriptures are become our Evidences, the Sacraments are become our Seals, the Creatures are become our Servants. 1. Co●. 3.21.22.23. All things are ours, whether they be things present, or things to come, all are ours, and we Christ's, and Christ Gods, 1. Cor. 3.21.22.23. Let this then comfort thee (dear Christian) against all ignominy, and wrong, by any limb of Satan offered unto thee. Doth any child of Belial depise thee, or any way reproach thee? Comfort thyself; thou art right dear and precious in the sight of God, and in the account of Christ. Comfort against contempt. Thou art a King's son, or, a King's daughter, thou art a darling of the King of heaven; they are but peasants, slaves, villains, vassals in regard of thee. Give senseless dogs leave to bark against the Moon? There is never a Baalamitish cur 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 dog, to heaven. Comfort against fear of want. Let this comfort thee against fear of want, and threat of foe. In time of dearth thou shalt have enough: thou art the King's child. He that feedeth the fowls of the air, Matth. 6, 26. and clotheth the grass of the field: He will much more provide both food and cloth for his own child. Of foes. And why shouldest thou fear a mortal man, or the son of man, in whom there is no strength? Fear not (saith the Lord) I am he that created thee, I have redeemed thee, I have called thee by thy name. Thou art mine; when thou passest thorough the waters, I will be with thee; when thou walkest thorough the fire, the flame shall not kindle upon thee, Isay 43.12. And what though Satan lay sore siege at the castle of thy distressed soul? Of Satan. Matth. 16.18. Yet the gates of hell shall not prevail against thee: for thou art the daughter of the King of heaven: Revel. 12.7.8. The great Michael shall fight for thee: The Red Dragon nor any of his Bitterns shall never be able to overcome thee. Use 2 But let this strike a terror and amazement into the hearts of all those, Of terror to the Church's persecutors. who are persecutors of this Princely daughter, whether they persecute her, or any member of her, whether with their tongue, as Shimei, 2. Sam. 16.7. or with their gesture, as Ishmael, Gen. 21.19. Act. 12.1. or with their hands as Herod, whether cunningly, as jezabel, or openly, 1. King. 21.5. Exod. 5.14. 3. john 9 as Pharaoh, whether by themselves, as Diotrephes, or by others, as the Scribes and pharisees. Matth. 26.3. That which was spoken to railing Rhabshekah outbraving Hezechiah, may very well be applied unto them, Whom hast thou reproached and blasphemed? Against whom hast thou exalted thy voice, and lifted up thine eyes on high? even 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 far better than thyself, a King's son or daughter; even a child of the King of heaven. Will a King see his child wronged, and not revenge it? Will a King put up an indignity offered unto his royal blood, if he have power and ability to redress it? But this our heavenly King is omni-scient, and therefore seethe: He is omnipotent, and therefore able to revenge the wrongs and injuries offered unto any of his children: He hath said, that Whosoever toucheth any of these, toucheth the apple of his eye. Deut. 32.10. The wrongs done unto them he reckoneth as done unto himself, Act. 9.4. The Lord will smite thorough thy loins, O thou hater of his children, Deut. 33.11. It had been better for thee that thou hadst been never borne, Better that a Millstone were hanged about thy neck, and that thou wert drowned in the midst of the sea, then that thou shouldest offend any of the King of heavens little ones, Matth. 18.6. Lastly, Use 3 seeing the Church of Christ is so excellent and precious, For direction. let this serve for our direction. First, that for our own part we use all diligence to make it sure to our souls, that we are members of it. In our affections. We see how careful men are to be enfranchised into privileged places, and incorporations, Act. 22.28. how they strive for it, and rather than they will forego it, give a great sum of money for it. How much more should we endeavour to be members of the Church, whereby we are not only made free Denizens of heavens Kingdom, Revel. 1.5. but also sons and heirs, yea Kings and Priests in this kingdom, One day in God's Court is better than a thousand elsewhere: It is better to be adore-keeper in the house of God, then to dwell in the tabernacles of wickedness, Psal. 84.2.10. In our children's education. And let this not only make ourselves willing members of God's Church, but let it also incite us to bring our sons and daughters into the lap of this heavenly King's Isay 43.6. Isay 49.21.22. daughter; to consecrate our children with Hannah to God's service; 1. Sam. 1.11. and to prepare them to be Brides unto the holy Lamb, Revel. 19.7. We all, that are parents, do desire to prefer our children to good marriages, to link them to honest families, and think it a great grace to us and them, if they may be matched into great houses, or Noble bloods: But what is all the nobility, greatness, wealth, or dignity of the world, to the dignity of the Church: What a glory is this, to have our children linked into the blood celestial, to have our sons, Sons of Zion, our daughters, daughters of Abraham, to have them married to Christ jesus, and to be sons and daughters to the King of heaven? In our thankful recordation. And finally (that I may conclude this point) if David, when Saul had dissemblingly proffered unto him his daughter Merab to be his wife, as one astonished, made answer, Who am I, and what is my life? Or what is my father's house in Israel, that I should be son in law to a King, 1. Sam. 18.17.18. How much more justly may every Christian soul, when as the eternal God doth, not by seeming show alone, proffer, but really and royally perform the proffer; not to be son in law alone, but to be his very son or daughter, by adoption: say with holy admiration and thankful recordation; Who am I, or what is my father's house? or what is there in me, that I should be the son, or the daughter of the King of heaven? We may well say, with the penitent Prodigal, O heavenly Father, We have sinned against heaven and against thee, and are not worthy to be called thy sons, make us as one of thine hired servants, Luk. 15.18.19. For us, who are but dust and ashes, Gen. 18.27. It were a great privilege to be the servants of his servants, to be his vassals, his bondmen; to be but doorkeepers in the house, Psal. 84.10. were a great privilege and honourable service; Ephes. 2.19. but to be fellow citizen with the Saints, and of the household of God; john 15.15. to be not servants, but sons, Rom. 8.17. to be not only sons, but heirs, yea heirs of God, yea fellow heirs with Christ, What heart can sufficiently conceive of this so great a grace? What affection can sufficiently admire it? What tongue can one half express it? Think on it, and be thankful for it: thou being a member of the Church, art a King's child, God's daughter, the Spouse of Christ. And thus much briefly of the Church's excellency; proceed we now to the second circumstance, which is the Church's Beauty: The King's daughter is all glorious within. All glorious within. Circ. 2 THe second Encomium here spoken to the commendation of this royal Bride, is her glorious beauty, wherein she doth excel: she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all heavenly, all glorious, full of Beauty; For her beauty, she is glorious, for the Quantity of it, All glorious, For the Quality of it, Inwardly glorious, All glorious within. It would be too prolix a Treatise for me to handle in order every one of these particulars, and therefore I will contract the main sum and principal scope of them all, into one short doctrinal proposition. Doctrine. The Church of God, howsoever, The Church's beauty. 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 whiles it sojourneth here in these military Tents of this world, Not wholly freed from out ward blackness. is not altogether free from outward blemishes, may appear by her own confession of herself, Cant. 1.4.5. I am black, but comely (O ye daughters of jerusalem) as the Tents of Kedar, as the Curtains of Solomon; Look not upon me, because I am black, because the Sun hath looked upon me, The reason of it. my Mother's children were angry with me, etc. where is declared the reason how and whence it is that in this glorious church there appeareth sometimes this swart hue of outward blackness: First, it lieth subject to the scorching Sun of affliction, The valley of Bacha, is their Camp, Psal. 84 6. The Cross is their Standert, Luk. 9.23. Persecutions their colours, joh. 15.20. Trials their combatings, Psal. 34.19. Sorrows their food, Psal. 88.15. Tears their drink, Psal. 119. Secondly, It is environed with false brethren within, and infestuous enemies without; The state of it is like the Ark floating upon the waters, Gen. 7.17. Like a Lily amongst the Thorns, Cant. 2.2. Like a Lamb amongst Lions, Psal. 22.21. She is compared to a cornfield, wherein are some tars as well as Wheat, Mat. 13.25. To a Net where are some bad fish as well as good, Mat. 13.47. To a threshing floor, wherein is chaff as well as corn, Mat. 3.12. Unto a band of Men, in which there are some white-livered, as well as valiant Soldiers, 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 be discerned no form of beauty in it, Isay 53.2. Sometimes so barren that there appeareth little fruitfulness in it, Galat. 4.27. Sometimes so desolate, that it is constrained to hide herself in the wilderness, Revel. 12.14. Wherein then appeareth the Church's glory? Yet inwardly glorious. Psal. 45.13. She is (saith my Text) glorious within: Inwardly glorious; Her glory is more internal than external: There is a twofold state of the Church, Outward and inward: The outward estate of the Church standeth in visible assemblies, in the public ministery of the Word and Sacraments, in the external Discipline and Government; And in this respect (as I have before touched) she may sometimes seem by reason of the iniquity of the times, to be overclouded with blackness; The inward estate of the Church stands in the true knowledge of God in Christ, Wherein this inward glory doth consist. in comfort touching remission of sins and life everlasting, in the gifts and graces of the Spirit, and in God's protection: And in this respect she is right glorious, yea a most glorious Bride. Reason. For what glory is it to have a painted outside, and a most deformed inside? like a Tomb gilded outward, but within full of dead men's bones, Mat. 23.27. It is the inward virtue which God requireth; My Son (saith he) give me thine heart, Pro. 23.26. Thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom, Psal. 51,6. It is this inward glory which the Lord respecteth: the inward ornament of a meek and quiet Spirit in the sight of God is of great price, 1. Pet. 3.4. This inward beauty of the Church what tongue of man can sufficiently express? Seven degree of the Churches inward glory. For a glimpse hereof (for that is all that I can deliver of it) we may note in it these seven degrees: first, The Possession of God's word, Barthol. Westmerus, in hunc locum. and the acknowledgement of the true God, Deut. 4.7.8. What Nation is so great, that hath God so night unto them, as the Lord our God is unto us? What Nation is so great and glorious, that hath Statutes so righteous as all this Law? Psal. 147.19.20. He hath showed his word unto jacob, his Statutes and his judgements unto Israel, He hath not dealt so with any Nation: Secondly, The confidence in prayer, and assurance of the hearing of her prayers, Rom. 8.15. We have received the Spirit of adoption, where by we cry Abba, Father; whatsoever we ask we receive of him, 1. joh. 3.22. Thirdly, Perpetual preservation in the midst of all affliction, Mat. 16.18. The gates of hell shall not prevail against it, Isay 43.2. When thou passest through the waters I will be with thee, & when thou walkest through the fire, the fire shall not hurt thee: Fourthly, To it belongeth the Conenant and the promise, Rom. 9.4. They have a most sure word of the Prophets. 2. Pet. 1.19. Fiftly, It is adorned with the gracious gifts of the Spirit, as Love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance, Gal. 5.22. The world is not worthy of them, Heb. 11.38. Sixtly, It is secure and void of sear; We will not fear, though the earth be moved, and though the mountains be carried into the midst of the Sea, Psal. 46.2. They have the peace of conscience which passeth all understanding, Phil. 4.7. Seventhly, It hath the inheritance of life everlasting, & the promise of endless glory. They are Heirs according to the hope of eternal life, Tit. 3.7. To them is reserved an eternal weight of glory, 2. Cor. 4.17. This is the Churches inward glory. Now because of this inward glory, Therefore in God's sight it is All glorious. notwithstanding the outward defects and blemishes, it is esteemed wholly glorious: All glorious, saith my Text. So speaketh our spiritual Solomon himself, in this his glorious Brides commendative description, Cant. 4 vers. 1.2.3.4.5.6.7. Behold thou art fair my Love, behold thou art fair; Thou hast doves eyes within thy looks; Thy hair is as a flock of Goats that appear from Gilead; Thy teeth are like a flock of sheep; Thy lips are like a thread of scarlet; Thy speech is comely, etc. at last he concludeth in the seventh Verse, Tota es formosa, amica mea, Thou art all fair, my Love, there is no spot in thee? No spot? How can that be? seeing the Church herself doth acknowledge her own blackness, Cant. 1.8. and her own drowsiness, Cant. Reason. 5.2. She is all glorious: first, in regard of Christ's imputation; He gave himself for it, that he might sanctify and cleanse it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish, Eph. 5.26.27. Secondly, In respect of God's acceptation; Since thou wast precious in my sight thou hast been honourable, and I have loved thee, Isay 43.4. Thirdly, In regard of the future glorification of it; It shall be full of glory, Revel. 21.23. We have seen this point of the Church's beauty briefly discussed; Use. 1 Against the Brownists. Let us now see it for our farther use applied. And here, first, seeing the Church, and, so by consequence a particular Church, is a glorious Church, if it have inward soundness, albeit it be not wholly freed from outward blemishes; then confounded be all Katharists, Donatists, Brownists, Separatists, or by what name else soever they be called, who peremptorily take upon themselves to condemn those Churches, which wholly fit not their humours, or have some aspersion of outward blackness, to be base Churches, false Churches, no Churches. Blind Bussards they are, not able to discern between the substance and the circumstance, between Doctrine and Manners, between the outward hue, and the inward beauty. August. contra Cres. Gram. lib. 2. c. 38. It followeth not (saith learned Augustine against some furious Spirits of that Schismatical sect) because of many evils, therefore no true Church, if that blackness mar not the foundation, it may be a glorious Church in God's 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, Revel. 2.4. The Church of Pergamus was a true Church, notwithstanding she was seated even in Satan's circuit, and pestered with the devilish Sect of Baalamites and Nicholaitans, Revel. 2.13.14.15. So was Thyatyra, notwithstanding her jesabelising, Revel. 2.20. So was Sardis, notwithstanding her secure deadness, Revel. 3.1. So was Laodicea, notwithstanding her lukewarmness, poverty & nakedness, Revel. 3.16.17. Hath not the brightest day his cloud? the finest Lawn his brack? the purest gold his dross? And is there or was there ever any Church in the world, that might not be tainted with some blemish, that may not be touched with some imperfection? Deny as well they may that there is no Sun in the firmament, because it is sometimes overclouded, and no Soul within that Body which outwardly is deformed. Again, Use 2 Is the Church's beauty more within, Against Papists. than it is without? Is it her greatest glory to be all glorious within? why then do seduced and seducing Souls who are bewitched with the Circean dregs of the Babylonish Roman Strumpet, Revel. 17.4. so much glory in the outward pomp and glory of their Bastard Church? Their glorious Copes, Shrines, Mitres, Crosses, Banners; Their garrish Processions, Pardons, Beads, Candles, Chrismes; Their Eare-pleasing Organs, Bells, Quires, Descants; Their Eyecosening Exorcisms, Unctions, Censing, Sprinkling, Miracles; Their Linsey-wolsey coat of Seculars, jesuits, Friars, Monks, Nuns, Capuchins, Anchorites; Their Comical and Mimic actions, and the whole rabble of their Pontifical Solemnities, wherein the glory of their church doth wholly consist; what are they (being separated from this inward glory) but at the best a painted outside of an ill-favoured Strumpet? mere toys to mock an Ape, subjects of scorn rather than of admiration? The King's Daughter is all glorious within; This hath no inward glory, therefore no Daughter of the King, but a beggarly Bastard brat, begotten of Antichrist on the ragged Whore of Heathenism. What one inward note of glorious beauty can there be seen 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 persecuted; and for all the outward pomp and glory of it, It is ugly inward, being become the habitation of Devils, Revel. 18.2. and the hold of every foul Spirit, and a Cage of every unclean and hateful Bird. But leaving these, Use 3 let us come nearer unto ourselves, Against carnal Protestants. and from the consideration of particular Churches, let us descend to particular Persons, that profess themselves members of this glorious Church; Seeing this King's Daughter, the Church of Christ, is inwardly glorious: with what face can they claim their interest here, or profess themselves members of the Church, who neither have, nor care to have any inward or outward glory? Atheists, Epicures, Libertines, Worldlings, and the whole rabble of profane persons, bewray themselves to be none of this Society, to be none of this glorious Church's members; for were they so, they would endeavour to be more glorious. Wretched Worldling, where is thy glory, whiles thine affections are altogether earthly, and thou both savourest, and seekest the things of this world, which are so base and transitory? Voluptuous Epicure, where is thy glory, when thou wallowest in carnal pleasures, and worldly delights, like the dirty Swine, which lie tumbling in the mire? Is it a seemly thing for a Prince's Son, or a King's Daughter, to spend their time and strength in servile and slavish actions, serving Hogs, & playing the Skull, and running on errands at the command of every one that will command them? how much more uncomely and abjectly base is it for thee, who professest thyself a member of the Church, a child of the King of heaven, to spend thy precious time in seeking after contemptible vanities, and to be at the service and beck of Sin and Satan, for the base hire of worldly trifles, never thinking of spiritual preferments, & glorious privileges, but setting all to sale for the present fruition of momentany toys. Use. 4 Wherefore (beloved) let us, so many of us as do profess ourselves to be of this heavenvly blood Royal, For our direction. Act. 17.28. joh. 2.12. Rom. 8.17. Revel. 19.9. if we would approve ourselves of the generation of God, if his sons and children in Christ jesus, if heirs of God, & coheirs with Christ, if Brides unto the Lamb; let us evermore seek after this inward glory; Let us be holy, Levit. 20.6. because he our God is holy. Let us practise holiness, without which no man shall see God. Heb. 12.14. Let us endeavour to be sincere and without offence, Philip. 1.10. till the day of Christ. Let us consider ourselves, that we are a chosen generation, a Royal Priesthood, an holy Nation, a peculiar People, that we should show forth the praises of him who hath called us out of darkness into his marvelous light. 1. Pet. 2.9 Use. 5 And let this be our comfort in this our glorious practice, For consolation. that albeit we are far from perfection in this life's Sanctification, in many things all sinning, jam. 3.7. Having the Flesh lusting against the Spirit, and the Spirit against the Flesh, Gal. 5.17. Though here we cannot wholly be free from spot and blot; yet so long as we delight in the Law of God concerning the inward man, Rom. 7.12. and strive forward towards the mark for the price of the high calling of God in Christ, Phil. 3.14. We have a gracious Father, who will spare us as a man spareth his own Son that serveth him, Malach. 3.17. We have an Advocate with the Father jesus Christ the just, who is the reconciliation for our sins, 1. joh. 2.1.2. In him we are presented to God without spot or wrinkle, Eph. 5.27. and for his sake, in God's sight we are All gloricus, as it is here in my Text: The King's Daughter is all glorious within. Her clothing is of wrought gold, she shall be brought unto the King in raiment of needle work. Circ. 3 HItherto we have seen this heavenly Bride in her outward excellency, The sense of the words. and in her inward beauty: now we are further to take view of her in her Royal Ornaments and Bridal attire. Her apparel, for the groundwork, is Gold, for the frame of it, it is Wrought-gold; for the curiousness of it, it is Raiment of needlework. By Gold we are here to understand the Grace of God: by Raiment of needlework, the gifts of his holy Spirit. The former for the excellency thereof, termed Wrought-gold; the latter, for the variety thereof, called a Raiment of needlework. Doctrine. Not to instance by way of discourse upon each of these particulars; in general, The Churches wardrobe. beer we may behold this heavenly Bride, the Church's wedding garment. Every Christian soul being a member of the Church, and so married unto Christ jesus, is richly adorned with most glorious Royal Robes, Ezech. 16.10.11.12. They are said to be clad with broydered-worke, with Badgers skins, fine linen and silk, to be decked with ornaments, bracelets, and golden chains, to have jewels in their foreheads, and earrings in their ears, and beautiful crowns upon their heads, Revel. 3.12. They are said to be clothed with White garments, Revel. 6.9. with white robes, Revel. 12.1. to be clothed with the Sun, and to have the Moon under their feet, and upon their head to have a crown of twelve Stars, Revel. 21.2. They are said to be prepared as a Bride adorned for her husband, Psalm 45.13. and here in my text, Her clothing is of wrought-gold, her raiment of needlework. That we may take a more lively notice of these Royal wedding Robes: let us take a brief view: first, of the matter of them: secondly, of the parts of them: thirdly, of the fashion of them: four, of the fitness of them. For the first, The matter of this wedding garment. as concerning the matter of this garment, of what stuff it is; the Scripture telleth us, that it is Christ himself, with his imputed righteousness: They put on the Lord jesus, Rom. 13.14. They have put on Christ, Galath. 3.27. He hath clothed me with the garments of salvation; He hath covered me with the rob of righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with jewels, Isay 61.10. This is called the Wedding garment, without which no man can feast with the Lord, Matth. 22.10. It is called the armour of God, because without it, no man is able to withstand the wiles of the devil, Ephes. 6.11. It is called the armour of light, Rom. 13.12. because it is the beauty and glory of them that wear it: it is called the righteousness of Saints, Revel. 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 unfold them all, and lay them open unto us, The parts of this wedding garment. Colos. 3.1.2. Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, long-suffering, forgiveness, charity. Hear we see the wedding robes brought forth and sorted: Bowels of mercy for our minds clothing, and kindness, for our speeches ornament and amiable conversing, Humility for our outward carriage, and our doings; Meekness for our affections in our passions: Long-suffering for a cloak to cover wrongs: Forgiving, as a badge of inward patience, and Charity as the bond or combination of all other virtues. These be the parts of this wedding garment, which that we may apply them to the several parts, for which they serve, The Scripture calleth in other terms, Revel. 6.11. White robes of innocency for their inward garment: Hebr. 10.14. Pure holiness for their upper garment: Ephes. 6.14. Ephes. 6.15. Righteousness their breastplate: the Gospel of peace the shoe tire: job 29.12. Verity the girdle: justice their crown: Christ jesus himself with all his graces and merits, Rom. 13.14. their tunica talaris, their cloak or gown, wholly covering them. These Royal robes, The fashion of the wedding garment. for their fashion (which is the next point to be considered) are in comparable; never out of fashion, meet for all seasons, fit for all persons; It is like Elias mantle which divided the waters, 2. King. 2.8. So this will divide our sins, and the punishments. It is like the garments of the Israelites in the wilderness, which did not wear out, Deut. 26.5. So this apparel of the righteousness of Christ doth last for ever, and his mercies are never worn out; It is like unto jacobs' garments, as the smell of a field which the Lord hath blessed, Gene. 27.27. It is like unto Christ himself, yea the very Image and Idea of Christ, Colos. 3.10. in whom alone God is pleased Mat. 3.17. Therefore this Garment must needs be fit (which is the last thing I observe in it.) The fitness of this wedding Garment. It is not too short, like the curtailed Coats of David's Ambassadors, which covered only their upper parts, 2. Sam. 10.4. nor too long, like saul's Armour which tired David when he should fight with it, 1. Sam. 17.29. but it is wholly suitable, like joseph's Coat which his father made him, Gene. 37.3. As therefore Mordecai shined in the King's robes before the people, Hest 6.11. So, and more glorious are the faithful in the fight of God; being clothed in the robes of Christ: As Christ's face at the time of his transfiguration did shine like the Sun, and his clothes were white as the light, Mat. 7.2. So the faithful being transfigured to this Image of Christ, Shallshine as the brightness of the firmament and as the stars for evermore. Dan. 12.3. Solomon in all his Royalty was not so glorious, nor the Lilies of the field, which were more glorious than Solomon, when he was most glorious, as is this heavenly Bride clothed with Christ and his righteousness, which is far more precious than all the world's riches. Seeing then that the Church of GOD and every particular member of the same, Use. 1 Examination. is arrayed with such glorious robes: Let this serve, First, to stir us up to a diligent search within ourselves, whether we have on us these wedding clothes or no? Without this wedding garment we can have no countenance from the Lord, nay there is not only an indignation against us, Friend how camest thou hither not having on a wedding garment? But also a condemnation, Bind him hand and foot, take him away, cast him into utter darkness, Mat. 22.12. It will be therefore our wisdom to search and try our Souls, whether they be invested with these holy garments. And because by nature we are all of a Laodicean temper, Revel. 3.17. to persuade ourselves, that we are richly clad, when we are naked; therefore we are the more to mark the fashion of it, that we fashion not ourselves according to the fashion of this world, For the fashion of this world passeth away. 1. Cor. 7.31. But follow this heavenly fashion, and get this Bridal garment: If we have found this garment, let it not lie by us, but wear it, not a part of it, but the whole, not to put it off again, as we do our ordinary clothes, but as a perpetual habit to be worn of us. Again, Use 2 seeing this Bridal garment is so needful and so helpful, For our direction. Let this make us more and more in love with it, and careful for to get it: Which for to get, we must first seek it where it may be had: I counsel thee to buy of me (saith the Lord, reve. 3.18) white raiments that thou mayest be clothed, and that the shame of thy nakedness do not appear. Secondly, when we have found it, We must sell all that we have and buy it, Mat. 13.46. We must do away our own filthy and ragged clothes, The conversation in times, the old man which is corrupt through the deceivable lusts, Ephe. 4.22. For our own garments will defile us, job. 9.3. and change them for these robes which will so richly us. Thirdly, when we have put it on, we must wear it cleanly, and comely from soiling and renting, that such a garment be not taken away from us, Ezech. 16.39. Lastly, Use. 3 seeing this Bride of Christ hath for her chiefest ornament, For our pattern in our Attire. the golden graces of Gods holy spirit wrought in a garment for her, by the needlework of the Preaching of the word; Let this be a pattern 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 apparel (as Saint Peter speaketh.) But the hidden man of the heart, the ornament of a meek & quiet Spirit, which maketh glorious, 1. Pet. 3.3, 4. Would we then be gloriously attired? Let us follow that good and grave Counsel of Tertullian, Tertul. lib. de cultu ●aem. Vestite vos serice pietatis, bissino sanctitatis, purpura pudicitiae, Taliter pigmentatae deum habebitis amatorem, Cloth yourselves (saith he) with the Silk of piety, and the Satin of sanctity, and the Purple of modesty, thus being attired, the eternal God will be your lover. And thus much of the Churches glorious ornaments and Bridal attire. Her clothing is of wrought Gold, her raiment of needlework. The Virgins her companions that follow her, shall be brought unto thee. Circumst. 4 FRom the consideration of the excellency, beauty and ornaments of the Bride, The literal sense of the words. we are now to proceed to the order and company of the Bridefolke, to view the train and company of the Bride; which here after the manner of Bridals and Marriage solemnities, is thus described; The Virgins her companions that follow her, shall be brought unto thee; The company are here Virgins, The reason, because they are her Companions, The order, They follow her, The end, To be brought unto thee; They are Virgins, there is their quality; They are Companions; There is their dignity; They follow her, that is their duty; They are brought in with her, there is their feliaitie. By The Virgins, we must here understand all the faithful, who by reason of their Virgin souls, are presented chaste Virgins unto Christ. 2. Cor. 11.2. The title of Companions noteth the mutual fellowship and society which every particular member of the Church hath with the whole, 1. Cor. 12.12. The order of following after her, Act. 2.47. implieth the joining of them unto the Church, who are ordained to salvation. The bringing of them with her, noteth the means of the Church's increase & discipline, Mat. 18.18. I should be too tedious to insist upon each of these particulars, Doctrine. The Church's Company. And therefore I will draw the doctrinal sum of them into this short compass. Every one which would be brought unto Christ, must become a Virgin member, companion, and follower of the Church. When the daughters of the Church demand of the Messiah, Salvation only in the Church. Cant. 1.7. Tell me O thou whom my Soul loveth, where thou feedest, where thou makest to rest at none? It received this answer, verse 8. If thou know not, O thou fairest amongst women, go thy way forth by the footsteps of the flock, and feed thy Kids besides the shepherds tents, Isay 45.14. It is said, that the faithful shall be the Churches, They shall be 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 saved; So then there is no salvation out of the Church, But as all those which were not in the Ark, perished in the general deluge, Gene. 7.23. So all that are out of this Ark of Christ, which is his Church, shall be sure to perish eternally: Without are Dogs, Enchanters, Whoremongers and Adulterers, reve. 22.15. Reason. 1 And the reason hereof is plain; For without Christ there is no salvation, Act. 4.12. But out of the Church there is no Christ nor Faith in Christ, Ephe. 2.12. and therefore no salvation; Again forth of the Militant Church there are no means of salvation, Psal. 147.19, 20. and therefore no salvation. Therefore every one which would be brought to Christ, must join himself to some particular Church of Christ. Neither is it sufficient to be corporally joined to the visible Church, The members of the Church must be pure Virgins. but we must be Virgin members of it, if truly we do belong unto it: where by Virginity I do not understand that external Virginity of single life, which the Papists so highly magnify and enjoin; Rhem. in 1. Cor. 7.32. but that inward Virginity which is commended, reve. 14.4. namely, holiness and purity of the soul. The members of the Church are called an holy nation, 1. Pet. 2.9. It is called the Company of the spirit of just men, Heb. 12.23. & 1. joh. 3.3. Every man that hath this hope in him, purifieth himself even as he is pure. And good reason is there of this: Reason. 1 For what fellowship hath righteousness with unrighteousness? Or what communion hath light with darkness, 2. Cor. 6.14. or what concord hath Christ with Belial? Again, every man should be answerable to the quality and condition of the Church whereof he doth profess himself a member; now the Church is said to be without spot or wrinkle, Ephe. 5.27. therefore every one professing himself a member of the Church, must endeavour to be sincere and blameless in the Church. The wise Virgins that were invited to the wedding of the Lamb, took Oil in their vessels with their Lamps, and attended the bridegrooms coming, but they are foolish Virgins, and shall not be admitted to the Bride-chamber, who have no oil in their Lamps, that is, no holiness in their lives, Mat. 25. Lastly, these pure Virgins, who are this royal Bride's 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 utmost of their power seek to promote and procure the good of her. Pray for the peace of jernsalem, Psalm 122.6. let them prosper that love thee: peace be within thy Walls, and prosperity within thy Palaces, Verse 7.8.9. for my Brethren and companions sake, I will now say, peace be within thee, because of the house of the Lord our God I will seek to do thee good, Psal. Reason. 122. Where the Psalmist setteth down a threefold reason, why every member of the Church should do service to the Church, and seek the good of it; First, in regard of their own prosperity, in the prosperity of it, They shall prosper that love thee. Secondly, in regard of others, who are their fellow members in it, For my brethren & my neighbours sake I will now say, peace be within thee. Thirdly, because it is the house of God, Because of the house of the Lord our God, I will seek to do thee good. Thus in brief we have seen this point of Doctrine proved, that none can be brought to salvation, but by Christ; none can be brought to Christ, but in the Church; none are in the Church, but such as endeavour to have pure Virgins souls; none can have this, but they must do their best service for the Churches good. The use of this Doctrine may serve, Use. 1 For the reproof of those who are out of the Church. First to discover the miserable estate of those which either yet are not brought within the Pale of the Church, as Infidels, Turks, and Ethnics, or who wilfully leap over this Pale, and separate themselves from the Church, as Papists, Familistes, Brownists, and Anabaptists; The Papist of Pride, the Familist of Hypocrisy, the Brownist of Singularity, have singled themselves from the Church's company, 2. Tim. 2.17. as Hymenaeus did. If they separate themselves as stones from the building, and as members from the body, what hope is there of them? what a fearful doom is that, which S. john doth give concerning them? They went out from us, they were not of us, for if they had been of us, they would have remained with us, 1. joh. 2.19. Secondly, Use 2 this may serve for the terror of those, Against the prophanelives of those who live in the Church. who living in the Church, and professing themselves members of the Church, do by their profane and ungodly course of living, bewray themselves not to belong unto the Church. To the wicked (saith God) what hast thou to do to declare my statutes, or that thou shouldest take my Covenant in thy mouth? seeing thou hatest instruction, and castest my words behind thee, Psal. 50.16.17. Will ye steal, murder, and commit adultery, and swear falsely, and then come and stand before me, and say we are delivered, notwithstanding all these abominations? jer. 7.9.10. God's house will not be a den for thieves; the members of the Church must live by faith: If any draw back, my soul shall have no pleasure in him, Hebr. 10.38. The Bride's followers must exhibit themselves chaste Virgins unto Christ, 2. Cor. 11.2. They must approve themselves, as Virgins redeemed from amongst men, being the first fruits to God and to the Lamb, Revel. 14.5. Otherwise they shall be rejected like those foolish Virgins, with a Non nout vos, Verily I say unto you, I know you not, Matth. 25.12. Without holiness no man shall see God, Heb. 12.14. And into the Church triumphant shall enter no unclean thing, as it is, Revel. 21.27. Use 3 Let this then provoke us all, more and more to sanctity and newness of life, For our direction to all holy duties. that we may walk worthy of that calling whereunto we are called; whatsoever things are honest, Philip. 4.8. whatsoever things are just, whatsoever things are true, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of a good report; if there be any virtue, if any praise, let us think upon these things and do them. Let us all set forward the good of the Church with all our power, and bring such as belong unto us into the bosom of the Church, that they and we may have fellowship with God, and one with another: so shall we have a joyful communion in the kingdom of grace, and an happy entrance into the kingdom of glory; which is the last circumstance to be noted in the text. With gladness and rejoicing shall they be brought, they shall enter into the King's Palace. Circ. 4 WE have seen the Bride & her glory, The literal sense of the words. the Brideguests and their duty. Now in the last place we are to behold the marriage pomp and solemnity. THEY [the Bride and her companions, the Church and her members] shall be brought [by the preaching of the word, and the working of the holy Spirit] with joy and gladness [with inward joy and peace of conscience, with outward comforts and encouragements.] They shall enter [here by the kingdom of grace] into the King's Palace [the kingdom of everlasting glory.] Doctrine. Behold we here in a word the glorious manner and Majesty of the Church's marriage. The manner and Majesty of the Church's marriage. The Church's marriage with Christ her Lord, is to the joy and gladness of her heart be gun here in this life, but perfected and consummated to her endless glory in the life to come. Here in this life it is begun; Hear in this life. for so, Isay 54.5. He that made thee i● thine husband, the Lord of Hosts 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 Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. The mariagemaker. The Author of this marriage or the marriage maker, is God the Father, who joineth his Son in marriage with the Church by his holy Spirit: I will marry thee unto me for ever, yea I will marry thee unto me in righteousness, in judgement, in mercy, and in compassion, Hosea 2.19. The means. The instruments or means whereby God maketh up this marriage here, are his Prophets, Apostles, and faithful Ministers, whom he sendeth to persuade & 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 joy and gladness to the Church: Cant. 1.4. The joy and comfort of it. The King hath brought me into his chambers, we will rejoice and be glad in thee, we will remember thy love more than wine: joy and gladness shall be found therein, thankesiving, and the voice of melody: Isay 51.3. But the consummation of this heavenly marriage shall be in the world to come, In the life to come. when this Royal Bride shall receive the Kingdom prepared for her, Mat. 25.34. and see her bridegroom face to face, 1. Cor. 13.11. and enter into his glory, Mat. 25.21. and reign with him for ever, Revel. 22.5. who can express the joy and gladness which then the Church shall have, when it shall be brought into her bridegrooms presence, and enter into this heavenly Palace? The Palace. It is past the measures of Geometry to measure it, past the numbers of Arithmetic to tell it, past the skill of Logic to define it, past the eloquence of Rhetoric to express it; Renel. 21. & 22 Had I the tongue of Men and Angels, I could not utter the one half of it. The Palace provided for this marriage is the Heaven of Heavens, which for the contents thereof is a glorious City, whose Gates are of Pearl, and Streets of gold, and walls of precious stones. Revel. 21. and for the situation thereof, is said to be beset with a River, the water whereof is Crystal, and the banks set about with the Tree of life, The Temple. Revel. 22. The Temple for this marriage, The Lord God almighty, the glory of God doth enlighten it, and the Lamb is the light of it, Revel. 21.21.23. The Bride's Chamber. The Bride-chamber the new jerusalem, a Seat of majesty, an House of eternity, a Palace of Royalty, a Paradise of pleasures. The Guests. The Bride guests, patriarchs, 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 down with Abraham, and Isaac, and jacob, in the Kingdom of Heaven, Mat. 8.11. The cheer, Bread of life, joh. 6.51. The Cheer. Wine of gladness, Eph. 5.18. Angel's food, Psal. 78.25. Righteousness, peace, and joy in the holy Ghost, Rom. 14.17. Fullness of joy, & eternal pleasures, Psal. 16.11. The Attendants, Angels, The Attendants. Archangels, Principalities, Dominions, Powers, Thrones, Col. 1.16. Cherubins and Seraphins, Isay 6.2. The Music. The Music Haleluia●s, Revel. 19.1. New Song, Revel. 5.9. Songs that no man can learn, Revel. 14.3. sounding as the voice of thunder, as the voice of many waters, and as harpers harping on their harps Revel. 14.2. The Continuance. Lastly, the Continuance of it, not for a day, or a week, or a month, or a year, not like Ahashueroths feast for an hundred and fourscore days, Hest. 1.4. But for a thousand years, Revel. 20.6. Yea for evermore, Revel 22.5. Thus this Bride of Brides being married to the King of Kings, in the Heaven of Heavens, shall time beyond time, with joy passing all joy, enjoy the presence of the Holy of Holies, keep the Sabbath of sabboth's, and hear the Song of Songs. Blessed then and thrice blessed are they, Use 1 who may be admitted to this Nuptial banquet. To show the plessed estate of the faithful. The holy Chost himself hath sealed up the truth of this in his indelible writ; Blessed are they which are called to the marriage Supper of the Lamb, Revel. 19.9. O they be blessed that dwell in God's house (saith David) they will be still praising him, Psal. 84.4. The Lord God is a Sun and shield unto them. The Lord will give grace and glory, and no good thing will he withhold from them, Ps. 84.11. Why then should any Christian soul go mourning all the day long? Use 2 For the comfort of the faithful. and why should the service of God seem any way tedious? or any affliction grievous? The Lord is a plentiful rewarder of them that seek him, Heb. 11.6. One day in his Courts is better than a thousand elsewhere, Psal. 84.10. The sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.18. Let it therefore be meat and drink unto us to do our Father's will, joh. 4.34. Let the Lords Precepts be the very joy of our heart, Psal. 119.110. And let us be glad, and rejoice, and give honour to him that sitteth in the Heavens, for the marriage of the Lamb, Revel. 19.7. Lastly, Use. 3 let us trim every one of us our own Souls, For our direction. and make ourselves ready as a Bride, for this our heavenly Bridegroom; Let us cast off the old man which is corrupt according to the deceitful lusts, and put on the new man, which after God is created in righteousness and true holiness, Eph. 4.23.24. Let us put on the clean white linen of righteousness, Revel. 19.8. And the bright shining Robes of holiness, Exo. 39.30. Let us wash our hands in innocency, Psal. 26.6. And shoe our foot with verity, Eph. 16. Let us have Faith in our hearts, and good works in our hands: So shall we, like wise Virgins & the Bride's Companions, be 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 whosoever will, let him take of the water of life freely, Revel. 22.17. I have thus far kept touch with my Text, Application of this heavenly marriage to the present roy all marriage. and walked in the direct path thereof, I must now make a little digression from the main and principal scope thereof, to a collateral application of it unto this days royal marriage, which gave me occasion to make principal choice of the Text. We have seen the Text in the sense of it; Now behold it in the letter of it: We have seen in the substance, now behold it in resemblance: The Church's marriage with Christ her Lord is resembled (as we have heard) to the marriage of a King's Daughter with a King. Ecce Symbolum, Behold the shadow of it in this days Royal Bridal. I could trace my Text here (though I confess, from the Text) from point to point; and for our Bride, if we go no further than the letter, I might instance for the better: For was salomon's Bride Filia Regis, the Daughter of a King? So is this days gracious Bride, Filia Regis, a King's Daughter; not the Daughter of a superstitious Pharaoh, or descended of an Egyptian 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 Schools, and uniter of Kingdoms: Tanti Regis talis filia, of so great a King so gracious a daughter, yea the eldest daughter, yea the only daughter, is this days Bride. This our King's Daughter is all glorious within, and not within only, but wholly admirable: The God of Nature hath in her body made her a mirror of Nature's Beauty, and in her soul a pattern of Grace's piety: 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 graciously all holy graces in her being so compact together, that it draws the eyes & hearts of all men to admiration, to see so much piety in such comely beauty, so great humility in such a Majesty. Neither do her glorious Bridal robes, be they never so glittering with wrought gold, or curiously embroidered by the art of man (as no doubt this day, for the solemnity of it, and the honour of her estate, it is most glorious) so much adorn her, as the more than golden graces of Gods holy Spirit in her. The Virgins (companions she hath none, being the only jewel of this Northern I'll, and the Non-parel of the reformed Christian world) the Virgin-daughters that have seen her, have blessed her; foreign Queens and their Princely daughters that have heard of her, have praised her; the ear that hath heard her hath admired her, and the eye that hath seen her, hath given witness unto her. And therefore, no doubt, with joy and gladness both Court and City, Palace and Country, doth this day triumph in her, pray for her, and say of her, Blessed be he that made her, happy is he that begat her, renowned is she that bore her, but most happy, renowned and rich is he that hath her. How much are we, the inhabitants of this whole Isle, bound unto our good God, that hath lent us such a Princess, & in her hath renewed & revived the name and nature of our late deceased, ever to be remembered, happy Queen Elizabeth, a name in this Land evermore to be beloved: for as much, as that now thrice under that name it hath been blessed. The first of that name, to this Land so happy, being the great Grandmother to the father of our present Elizabeth, happy in her marriage, and by her marriage, first uniting the two Houses of Lancaster and York, whose dissensions did annoy this Kingdom with bloody civil wars, and then by the fruit of her marriage, uniting these two Kingdoms England and Scotland, which before were at continual wars. The second of that sweet and happy name (whose remembrance is like that of josias, Eccles. 49. like the perfume made by the art of the Apothecary) sweet as honey in all men's mouths, and as music at a banquet of wine) happy in her not marrying, for being a Virgin-Queene (whom no King or Emperor of this world was worthy of) she prepared herself a Spouse for Christ, and having found the walls of this Realm of brass, turned it into marble, finding Religion in the sands, she did set it on the rock: finding this a Land overwhelmed with ignorance and superstition, she restored true Religion, and left it thoroughly seasoned with the Gospel: ourselves, our children, and their children's children, when they hear her name, shall call her Blessed. Our present Elizabeth, this days Royal Bride, is of no less happy hopes: her Love unto her Name-sakes memory, her imitation of her Virtues, her hatred of Popery and Superstition, her zeal to God's glory, and sincere profession of the Gospel, her religious education from her infancy; Her reverent attention at the hearing of the word; Her respect unto the Ministers of the Gospel; Her faith; Her zeal; Her charity is admirable, and to every Christian heart most comfortable. It was the desire and often wish of this Gracious Princess (if report of some of her nearest observants may be credited) that in her Marriage match, she might be linked to a Prince professing the same Religion in which she herself had been instructed. Good Princess (the God of Heaven be blessed for it) she hath her wish: No son of Antichrist; No vassal to the Pope hath the first fruits of her Marriage bed; No superstitious Mass doth defile the celebration of her Nuptials, or obscure the glory of her Marriage, but she is matched with a Prince, in Religion, in education, in years, in virtues fit, and fit for none, but for herself. Had she, good Princess, been linked in Marriage with one of a different Religion, what an unequal yoke had that been? How derogatory from God's glory? How preiudicious to our State? How dangerous to her person? How hurtful to her Soul? But blessed be God, who hath provided better things for us, for Her, for his Churches good. Herein our Gracious Sovereign hath manifested unto the World the sincerity of his heart, and the soundness of his profession, in that no outward dignity, state or glory, could cause him to match his Child with a contrary Religion. Doubtless the finger of God hath been here, This match is of his especial choosing; And indeed (did we well consider of it) what greater, what more glorious match, could we wish for, or desire, for our great Masters only Daughter? These Kings and mighty monarchs, who have submitted their Crowns unto the jurisdiction of the Pope of Rome, are but vassals unto the Pope, not absolute Princes. This our German Bridegroom is a free Prince, his state is in subjection unto none; Descended of most Noble and religious Progenitors, even from that House, which first of all the Princes of Europe, set itself against the Pope, Acts and Monuments of the Church. in defence of the Gospel, and brought in the name of Protestanisme; Himself of that name, which to the Pope's hath been always terrible, and of that carriage, Fridenrych, in the German tongue, is as much as Solomon, so Hartma●●us Sprunglius in job Ho. 1 that in the eyes of all that fear the Lord, hath made him truly venerable: An other Solomon, for so doth his Name in his Country language signify: A young josias, who hath set his heart to fear the LORD. Wherein, even in his Name we may see Gods great mercy towards us; For whereas it pleased God of late (because we were unworthy of him) to take away from us our hopeful Prince HENRY FREDERICK, our Sovereign's Eldest Son (whose memorial is, and ever shall be blessed) our loss (which was unspeakable) is herein so much the less, in that we have not wholly lost him: for though HENRY be gone, yet FREDERICK is left behind. O happy day, blessed Marriage, happy Bridegroom, glorious Bride! This day is a day of good tidings, who can hold his peace? It is the day which the Lord hath made, we have great cause to rejoice and to be glad in it; This day is Peace ratified, Religion established, the Church beautified, the Commonwealth strengthened, the hearts of good Subjects cheered, the friendship of confederate Nations confirmed, Brittany and Germany combined. O Pray for the Peace and Prosperity of this happy Bridal, Let them prosper which wish well unto it; Let them be confounded that malign it; Let them perish that envy it. And thou, O great jehovah, A conclusion with a Prayer. God Almighty, King of Heaven and Earth, who for the comfort of mankind hast ordained Marriage, and made it Honourable, and at this day more than Honourable, in the Royal Marriage of these two great and hopeful Princes; Bless this thine own ordinance, to thine own glory, and their comfort: Thou thrice glorious and ever blessed Trinity, Almighty Father, Eternal Son, Inspiring Holy Ghost, vouchsafe thy presence at this their Marriage-meeting; Let thine holy Angels pitch their Tents about them, and let thy mighty hand graciously defend them from the malice of the enemy, and from the mischief of the adversary, and from all dangers that may beplotted against them. Knit thou their hearts and minds together with true Love, with the bond of the Spirit, in the fear of thy name; Marry them to thyself in righteousness, in judgement, in loving kindness, in mercies and faithfulness; Let the Angels sing happiness, and the Heavens drop down blessedness upon this their Marriage: Sanctify their Marriage bed, and in thy good time make them fruitful in procreation of Children, that they may have many Sons and Daughters whom they may make Princes in all Lands; And make them and theirs evermore worthy nursing fathers and nursing mothers unto thy Church. Confirm, O Lord, the good things which thou hast begun in them, and so assist them with thy grace, that neither Satan's subtlety, nor their youths frailty, nor the world's vanity, nor their people's flattery, nor man's wisdoms policy, may divert them from the path of piety. Adorn them more and more with thy graces: cloth them with thy righteousness, multiply upon them all heroical and spiritual graces, that they may grow up more and more in favour with thee and with men. Bless them whilst they are here amongst us, and bless them when they shall be gone from us: bless them in their bodies and in their souls, in their Government, and in their Subjects: bless them at home and abroad, by sea and by land, in peace and in war: smite thorough the loins of those that rise up against them: bless those that bless them, and curse those that curse them: keep and protect them as the apple of thine eye; continue their love, their health, their happiness, prolong their days for many generations, that they may live together a long time here in perfect love and amity, and after this life ended, may feast with thee at the lambs marriage with glory etetnally: Amen. FINIS.