Tbe King.

That God is a King I thinke none vvill denye it, except Athiests that denie God though too many in their rebellious dee­des seeme not to acknovvledge it. King David sayes he is a Psa. 95. 3. great God & a great King above all Gods. not as other Kings of particular countries, but a great King over Psal. 47. 2. all the earth. King Nebuchadnez­zar confesses him of a truth to be [Page 9] a Dan. 2. 47. Lord of Kings yea the King of hea­ven. other Kings are borne, or 4. 37. made Kings, but hee is an 1. Tim. 1. 10. aeternal King, others are subordinate, for by him Prov. 8. 15. Kings reigne but he is a supreame & absolute King, others mortal, but he an 1. Tim. 1. immortall & Ier. 10. 10. everlasting King. He hath made all thinges in heaven, and earth, he governes all, & vvhen he please he can destroy all, therefore ye is Kinge of all.

Vse 1 The consideration vvhereof serves for an instruction to Kings on earth to feare this King of hea­ven & earth, vvho hath made them Kings on earth, vvho can make them Kings in heaven, vvho can make them no Kings on earth for those Dan. 4. 37 that walke in pride hee is able to abase even him vvho vvas a 2. 37. King of Kings, Nebuchadnez­zar, vvho vvas driven from men among the beasts of the field to 4. 32. [Page 10] eate grasse as oxen till he knew that the most high ruleth in the kingdomes of men; therefor Ier. 10. 7. who would not feare thee O King of nations. Bee wise then O the Kings be instructed ye that are judges of the earth (is the coun­sell of a Ps. 2. 10. 11. King) & this is that they should learne to serve the Lord in feare, for the Pro. 9. 10. feare of the Lord is the beginning of wisdome.

It is good counsell that S Ber­nard gave the Lewis 7. French King, that he should remember that God his Creatour gave him that great & honourable charge, not to go­verne after his ovvne pleasure, but for Gods honour, to vvhom he vvas to give an account vvhen­soever God should demaund it. L' historie de France, par Seigneur du Haillan. p. 692. S. Paul Col, 4. 1. counsells masters to give their servants vvhat is just, & oe­qual, because they also have a master in heaven, & for the same reason should Kings (vvhose name in [Page 11] Latin Reges a re­cte agendo vocati ideoq recte facien­do regis no­men tuetur, peccando a­mittit lib. de sum. bon: Isidore thincks to be from wel doing) governe their subjects with justice & equity for they al­so have a King in heaven.

Vse 2 Secōdly, this shoud teach us all to feare & obey this great King: the Pro. 16. 14. wrath of a King is as messengers of death how much more is y ^e wrath of the King of Kings; We feare thē that can kill the bodye, much more is he to be Mat. 10. 28. feared that can destroy body & soule in hell wee feare Kings on earth because of their power, much more should wee feare him from whom Kings ha­ve Rom. 13. 1. all their power, for the powers are of God S. 1. Pet. 2. 17 Peter bids us feare God & honour the King Some ho­nour the King for their owne ho­nours & preferments, but the true ground of honour to Kings on earth is the feare of the King of heaven, who hath so com­maunded. And of such as disho­nour Kings, much more of such [Page 12] as seeke to depose & murther thē we may truly say there is no feare of God before their eyes, neyther are they Peters successours: their not honouring the King proceedes from their not fearing God, & so being faithlesse to one King, they will never be faithfull to the other. It is then wisdome in Kings not to commaund their subjects against God, yea to command them to serve, & feare God & kee­pe his Lawes, forthen they will honour the King & keepe his La­wes: but if Kings in their com­mands obey not God as good sub­jects, they teach their subjects to disobey them, for it is better to obey God then man, & the com­mand is to Pro. 24. 21 Aquo secun dus, post quem primꝰ Tert. apol. c. 30. feare God & the King, first God & then the King; God is called the King Ier. 48. 15. the Lord of hoasts because all the creatures are his subjects and souldiers, he sayeth [Page 13] to one goe & he goeth, to another doe this & he doeth it, to the sun­ne stand stil, or goe back, to the sea be dry land, to the earth open, & they doe so, Psa. 148. 8. the fire, hayle, snovv & vapours fulfill his vvord & since all the creatures as good subjects yeild obedience to their Kinge, it is a shame that men should fay­le in their duty especially such who in their baptisme have taken the vowe of allegiance: and since not only other creatures but even Kings on earth obey this King of heaven & earth, their example should moove other men to this duty to feare God their King; who prefers his Courtiers to be Kings in heaven, but all such as will not have him to reigne over them though Rev. 6. 15. Kings of the earth & great men, rich men, chiefe captaines & mighty men shall hide themselves in dennes & in the rocks of the moun­taines, [Page 14] & say to the rocks & the mountaines Fall on us & hide us from the face of him that sitteth on the throne. King Alexander had two friends, [...] one loved him as Alexander, the other loved him as king, Let us doe both, love him who is our God & so feare him for Hos. 3. 5. his goodnesse, love him who is our king & so feare him for his pover.

Daughter.

SEcondly by the Kings daugh­ter Filiae Regis, animae fide­lis. Hier. in Loc. is meant the Church, or the faithfull. All creatures are this kings subjects but the faithfull have a neerer relation to him, in being his daughters & son­nes, for 2. Cor. 6. 18 I vvilbe a father unto you & ye shalbe my sonnes & daughters sayth the Lord almighty: so that it may be alike truly sayd that faith­full men are his daughters & faith­full women his sonnes, for there [Page 15] is no respect of persons with God, there is neither Jew or Greeke King or subject, rich or poore, Gal. 3. 28. male or female, but are all one in Christ Jesus. VVee knowe not Christ any more after the flesh sayth 1. Cor. 5. 16. S. Paul, neyther doth Christ knowe us after the flesh, for Mat. 12. 50. who soever shal doe the will of his father which is in heavē, the same is his brother his sister & mother: therefore the Church of Rome to little purpose applyes the latter part of this Psalme con­cerning the Kings daughter & her honourable women to their Mollerus in loc. Nunnes at their consecration, sin­ce it belongs to men as wel as wo­men to the maried as the unmarried even to the whole Church of what nation, sexe or condition soever they be: but the prophet in allusion to Solomons Queene heere termes them daughters; who in other places are called the Matt. 5. 9. Rom. 5. 2. 8. 14. sonnes of God.

Jesus Christ as God is the only Heb. 1. 2. sonne of God by natural genera­tion, as man, the only sonne of God by Luk. 1. 35. personal union, the Iob. 38 7 An­gels, Luk. 3. 38. Gen. 1. 26. Adam & Eve & in them all men & women are the sonnes of God by creation after Gods image in righteousnesse & holinesse, but men being in honour through their fall in Adam lost this image & honourable condition of being the sonnes of God, & are now by nature the Eph. 2. 3. children of vvrath, & sonnes of iniquitye: but God out of his love to man sent his owne sonne Heb. 1. 3. (vvho is the expresse image of his person) to be man, to restore man to the image of God in being the sonnes of God, for Ioh. 1. 12. to as ma­ny as received him to them he gave this honour to bee the sonnes of God, even to them that beleeve in his name & so the faithfull only are resto­red to this honourable estate of [Page 17] being sonnes & daughters to the King of heaven, for Gal. 3. 26. wee are all the sonnes of God by faith in Jesus Christ.

The Church then is the Kings daughter in law by the grace of adoption in a spiritual union by fayth being married to the Kings sonne.

Vse 1 When Sauls servants com­muned with David to take in marriage the Kings daughter, David answers 1. Sa. 18. 23. Seemeth it a light thinge to bee a Kings sonne in law: but I may say, seemeth it a light thing to bee the King of Kings daughter in law: It was a great honour wherewith God magni­fied the blessed Virgin to be the foeliciꝰ eum corde quam carne gesta­vit. Aug. de S. Virg. c. 3. mother of a King, of God, but a greater happinesse to her that she was a daughter of the King her God: Is it a great honour to bee borne of earthly Kings, & not [Page 18] a greater to be borne of a heaven­ly King? If all worldly honours of Kingly Parentage, Kingly mar­riage, Kingly magnificene, allian­ce, beauty, wit, eloquence, cou­rage, or what soever else may be of higher esteeme added heereto, be layed all together in balance with this only honour to be the Kings daughter, they wilbe foun­de too light even lighter then va­nitye, in respect of this spiritual dignity; this is that crownes all the rest, & let us so esteeme of it as the best flower in our garland.

Cease then, cease blind, old, doting world to judge them the ofscowring of the world who are the happiest people therein, and though thou naturall man per­ceive not the things of God, yet the time shall come when in an­guishe of heart thou shalt say VVisd 5. this is he whom we had sometime in deri­sion, [Page 19] wee fooles, accounted his life madnesse & his end to be without ho­nour, how is he now numbred among the children of God & his lot among the saints.

Use 2 And as this makes, for the Churches honour so it affoordes her comfort; for is she the Kings daughter, she shal then never want any thinge that is fitting or good for her. A good Kings care is to provide for all his subjects much more for his owne chil­dren: God causes his sunne to shine on the wicked but the hot­test beames of his favour shal re­flect on the righteous: this King that hath so much loved us when we were his enemies as to give his owne Sonne to be married to us, how shall he not with him give us all thinges being reconciled & made his daughters: Kings on earth may want power & cannot [Page 20] helpe, may want love & will not helpe, may want life for they are mortal, & though they have both power & will yet helpe not, put not then your trust in princes sayth the Ps. 146. 3. Psalmist nor in the sonne of man in whom is no helpe, his breath goeth forth he returneth to his earth & in that day his thoughts perish; but the Kings daughters helpe is in the name of the Lord who hath ma­de heaven & earth; hee is the King of Kings & can helpe, a loving fa­ther & will helpe, an eternall King & the living God, & can at all times when he sees fitting, hel­pe; when Psal. 27. 10 father & mother forsake then the Lord taketh us up, & though Abraham be ignorant of us & Israell acknow ledge us not yet thou art our Isa. 63. 16. father our redeemer, thy name is from everlasting. The King may indeed suffer his daughter some­times to be troubled, like the [Page 21] woman in the Rev. 12. 14 Revelation for­ced by the Dragon to fly into the wildernesse, but even there, where little hope of feod is she shalbe nouri­shed, & finde a place from the face of the serpent; but if she should find none there, yet in Ioh. 14. 2. her fathers house are many mansions, & the Kings sonne her husband is gone before to provide a place for her. The Churh may want sometimes what she desires but never what God knowes good, & though the King denye his daughter one thinge, he may give her a better; And though she be a Queene married to the Kings sonne, it is fitting she acknowledge her fa­ther, & the King may suffer her to want because he would have her come to him, for he is the King & wilbe sought to & great reason he should, Because she is the Kings [Page 22] daughter she Lookes the King should looke after her & so sets still & does not stirre up her selfe to take hold of the King, nor call upon him with that humility, fayth, fervency & constancy she ought to doe; which if she would doe, & so dispatch her prayers as extraordinary Embassadours to the King of heaven, she should receive a gracious answere Isa. 54. 11. oh thou afflicted, tossed with tempest & not comforted, the Lord 6. hath called thee à woman forsaken & grieved in spirit, for a moment have I forsaken thee, but with great mercies will I gather thee, in a little wrath I hid my face from thee, but with everlasting kindnesse will I have mercy on thee: Let the Church then with Quee­ne Hester goe in to the King, he will hold out the scepter of his grace, & the devises of wicked Hamans shalbe brought on their [Page 23] owne heads Ps. 122. 6. Pray then for the pea­ce of Ierusalem (for she is the Kings daughter) they shall prosper that lo­ve thee, Peace bee within thy walls & prosperity within thy palaces; Isa. 63. 19. Looke downe from heaven wee beseech thee O King of heaven behold from the ha­bitation of thy holynesse & of thy glo­ry, & for the glory of thy name suffer not men on earth to doe thee this dishonour to abuse thy daughter; where is thy Zeale & thy strength, the sounding of thy bowels & of thy mercies are they restrayned O thou who hast the hearts of Kings in thy hands, put into the hearts of the Kings of the earth to hate the whore that is drunck with the blood of thy saints.

Arise o Lord God of our salvati­on, smite thine enemies in the hinder parts & put them to per­petual reproach. Oh 64 9. remember not our iniquities for ever neyther [Page 24] he wroth very sore, behold, see we beseech thee we are thy people. & thus much for the Queenes comfort

Vse 3 Thirdly this also teaches the Church her duty, for is shee the Kings daughter let her then be­have her selfe like a daughter to so great a King & shew forth in her conversation the 1. Pet. 2. 9. vertues of him that hath called her out of darknesse into his marveilous light & walke as a child of light, be holy as the King is holy, be mercifull as her heavenly father is mercifull, ab­horre sinne as a base thinge & sinfull wicked persons as unwor­thy the company & countenan­ce of the Kings daughter. Psa. 101. 7.

It is an abhomination to Kings to commit wickednesse, Prov. 16. 12 sayth Solomon, so is it also to Kings son­nes & daughters, who as they are above others in state, so they [Page 25] should be higher in their ver­tuous behaviour as King Saul 1. Sam. 10. 23. higher by the head & shoulders then the rest of the people.

v. 9. When Samuel had annoyuted Saul King it is sayd that God gave him another heart, a heart befit­ting a King, & to great persons God gives heroick spirits to doe great thinges, but to his owne children he gives his owne spirit, so there is another spirit in them then in the world, for as Rom. 8. 14. many as are led by the spirit of God, are the son­nes of God, now the fruit of Gal. 5. 22. the spi­rit is love, joy, peace, long suffering gentlenesse, fayth, meekenesse, temperance: Bet ye there fore followers of God as deare children, & walke in Love as God hath loved us, but Ephc. 5. 1. all uncleanesse or covetousuesse, let it not be once named among you as becommeth Saints, or the Kings [Page 26] daughters. Thus farre of the re­lation, the Kings daughter.

Glorious.

SEcondly, is to bee considered her qualification, she is glo­rious.

Glorious in being gracious.

First because grace is true glo­ry, & therefore the saints are cal­led the Psa. 16. 3. excellent ones upon earth & by the prophet Isa. 4. 5. Isaiah the glory

2. Ly because her graces are as so many tokens of Gods grace & lo­ve to her in which she glories, for let 1 Cor. 1. 31 him that gloryes glory in the Lord; a wife glories in shewing others her rings, jewels, & costly apparrel, not only for the value of the thinges, but also for that her husband gave them, which she thereforealso esteemes of & will keepe as evidences of her husbands love.

3. Ly, because her graces are the way to eternal glory, for Heb. 12. without holynesse no man shall see the Lord.

The Church is glorious in that she is the Kings daughter by her spirituall adoption, but glorious also in her justification & her sanctification. The Ioh. 8. non generis dignitate, sed morum nobilitate jnnotescere debemus. dist. 40 c. 3. ex Greg. qui genus suum jactat, aliena lau­dat. sen. H. F. In [...] p. 80. impres. Ha. noviae. Jewes gloryed that they were Abrahams children yet did not the workes of Abraham: and many glory in their noble birth, who are inglo­rious in a wicked life, their birth cannot affoord them so much glory, as their life begets disgrace; the glory of their birth is ano­thers prayse, but their gracelesse life is their owne shame. It is true that our late King of blessed memory relates, that for the most part a vertuous (civill & morall) life followes a noble birth, & wee see many times that none are so base & rude in their [Page 28] carriage as such of meane & rude parentage: But it is true that S. Paul 1. Cor. 1. 26 sayes that not many wisemen after the flesh nor many mighty, nor many noble are called, for God hath chosen the foolish thinges of the world to confound the wise, & the weake things to confound the mighty; & ba­se things of this world, that no flesh should glory in his presence: but such as are glorious in the flesh by a noble birth, being called by God are farr more glorious in their new birth & gracious spirituall life; there may bee then a natural noble birth, but an ignoble life, but whosoever is truly ennobled with the glory of a spiritual birth, is also glorious in a gracious life.

Vse 1 Whereby, examination may be had who is the Kings daugh­ter: Justification & sanctification are evident signes & fruits of our adoption, If a man gloryes he [Page 29] hath the Philosophers stone, yet goes in raggs, wee will not easily beleeve him, neyther him that sayes he is the child of God & li­ves in sinne, for hee that 1. Ioh. 3. 9. 10. is borne of God sinneth not, (not willingly going on in a sinfull course with­out repentance) & in this the chil­dren of God are manifest & the chil­dren of the divel, who soever doth not righteousnesse is not of God.

Use 2 And from hence also we may Fax mentis honestae glo­ria S. Ital. Phil. 3. bee exhorted to seeke for this the truest glory. Some glory in their sinnes, whose glory is in their shame some glory in their riches & worldly honours, but this world passeth away & the glory of it, so­me glory in their fine cloathes, but all this is vayne glory, & too often keepes man from attayning true glory; how can ye beleeve sayth Christ Ioh. 5. 44. that receive honour one of another & seeke not the honour [Page 30] that cometh from God only, whose hearts & time is taken up wholy in an ambitious affecting honour from men, can spare no time to seeke after the true honour from God, they that too much love the prayse of men, too little care for the prayse of God; Bad people Nullarū fere pretiosior cultus est, quam quarū pudor vilis est. Cyp. de hab. virg. may weare good cloathes, & base minded men step up to worldly honour & glory, but the Kings daughter only is truly glorious in being gratious. Let that argu­ment moove us which comonly preveyles every where, & that is the fashion Let your 1. Pet. 3. 4. adorning then be in the hidden man of the heart in that which is not corruptible, even the ornament of an humble, meeke, & quiet spirit which is in the sight of God great of price, put on by the hand of fayth the fine Rev. 19. 8. linnen which is the righteousnesse of the saints, cover your heads with the feare of God [Page 31] hang at your eares, wind about your wrests, I meane your hearts the precious jewell of Gods word more Psa. 19. 10. worth then thousands of gold silver & choisest pearles, girt about your loynes the Eph. 6. 14. girdle of truth, shoo your v. 15. feet with the pre­paration of the Gospell of peace, wash hands & face I meane your soules in the blood of Christ, for be they never so high coloured, were your sinnes as Isai. 1. 18. red as scarlet they shalbe as white as snow, For this is the Kings daughters cloathing of wrought gold, this her rayment of needle worke, this is the Quee­nes fashion, she will never chan­ge it, but live & dye in it, & I pray God give us all grace to follow it, & then shall the King have plea­sure in our beauty, And when the glory of al earthly Kings & kingdomes shall cease & be bro­ught to nothing, then shall the [Page 32] Kings daughter appeare in her glory, for we are 1. Ioh. 1. 18. now the sonnes of God, but it doeth not yet appeare what we shalbe, but we know that when the King our husband Jesus Christ our saviour shall appeare with all the glory of heaven & earth that we shalbe like him & Col. 3. 4. Rev. 21. 2. appeare with him in glory, thus prepared as a bride adorned for her husband, cloathed with the glory of God in a king­dom of glory, crowned with an incorruptible crowne of glory, to which let us Rom. 8. 18. account all the momentary light afflictions of this world not worthy to be compared, but go on from grace to grace from glory to glory 5. 2. rejoy­cing in the hope of the glory of God.

Allglorious.

THe third thinge to be consi­dered, is the amplification of this glory: & First by the [Page 34] universalitie of it, all glorious.

First by the grace of justifica­tion for Christs blood cleanseth her from 1. Ioh. 1. 7. all her sinnes, & so God seeth no iniquitye, because he does not Psa. 32. impute it to her, her iniquities are forgiven, her sinnes covered, & the absolute perfect righteous­nesse of Jesus Christ is Rom. 4. to her, & in this respect Christ sayes of her thou art Cant. 4. 7. all faire my Love & there is no spot in thee.

Secondly, by the graces of san­ctification, wherewith her who­le person in all the faculties of her soule, & members of her body, is adorned, her understanding en­lightned with saving knowledge, so that with open 2. Cor. 3. 18 face she beholds the glory of God & is changed into the same image from glory to glory, her will being conformed to Gods will, her affections rightly orde­red, her love, feare, joy, & hope set [Page 35] on other objects, contayned wi­thin the limits of due moderati­on, her outward senses & mem­bers of her body Rom. 6. 13 instruments of righteousnesse unto God, & in this respect also all glorious: For as by sinne the whole person is corrupted, so by grace the whole person, even in 1. Th. 5. 23. soule, spirit, & body, is sanctified; the old man is cast of with his workes & beg­gerly rags, & the new man is put on, which after God is created in righteousnesse & true holynesse; he hath respect to Ps. 119. 6. 3. all Gods comman­dements & does no iniquitye & though in this life the Kings daughter be not so glorious, as to bee perfectly sanctified in full measure through the reliques of sin­ne in her, though forgiven, yet is she in some measure sanctified in perfectio graduum & partium. all the faculties of soule & mem­bers of her body, & so perfectly [Page 36] sanctified, & in this sense I dare affirme universalitie of grace; for where the flesh is, there is the spi­rit also, & this spirit of sanctifica­tion striveth against corruption; thus though she bee black yet is she Cant. 1. 5. comely, but heere after when the body of sinne shalbe destroyed, & all teares wiped from her eyes she shalbe all Eph. 5. 27. glorious without any spot or wrinckle, holy without ble­mish.

Vse. 1 By the consideration whereof we may discerne true grace from counterfeit. Herod will heare John gladly & doe many glorious good things, but he will not part with Herodias, & this blemishes ye rest, & discovers him to be of base Idumaeā birth, & no true Israelite: many glory of their good inten­tions, & that they meane as wel as the best, yet their mouths are full of rotten cōmunication, & so we [Page 37] may know the tree by the fruit to be of no good kind: others, glory of their good deeds, but their thoughts are free, their he­arts full of uncleanesse, malice, & covet ousnesse. It is ordinary with many, in much vehemency to in­veigh against, & to handle rough­ly the sinne, they are not subject to, but their beloved sinne must not be touched, they are as ten­der of it as a King of his prerogati­ve, whoso touches it hurts it; the chiefe Priests & Pharises will not Ioh. 18. 28. enter the common hall lest they be defiled, behold their conscien­ce; but scruple not to defile their Soules in shedding innocent blood, behold their basenesse. they tythe also Matt. 23. 23 eummin & mint, but neglect judgment, mercy & faith, the greater things of the Law: but the Kings daughter is more generous she is all glorious, in hating all [Page 38] sinne, & willing to all good how beautiful are thy feet O princes daughter, if therefore thou art not all glorious thou art not truly glo­rious, if there be not grace in eve­ry part, no true grace in any part, no true friend of Christs that does not (in his willing & ready endea­vours) what soever he comman­deth, neither doth he truly hate Ioh. 15. 14. any one sinne that hates not every sinne, nor his obedience sound in any good he does, that is not willing to every good, for this universality of obedience is true graces evidence. It is an honou­rable qu'il aime­roit mieux mourir que faire une meschant acte. S. du Haillan p. 987. report that History gives of the French King that he often sayd, he had rather dye, then doe any wicked thing.

Vse. 2 Let us then as many as would seeme to bee, or rather have the comfortable assurance to be the children of God, cleanse our selves [Page 39] from all filthinesse both of flesh & 2. Cor. 7. 1. spirit, & perfect our holinesse in the feare of God. A little leaven, lea­vens the whole lumpe, a sparke of fire may burne a whole Tow­ne, one flye corrupt a whole boxe of precious oyntment, one spot blemish a faire picture, & one sinne given way too blemish the Soules glory. Men are care­full to have their apparrel suta­ble, (for it is ridiculous to see one cloathed in velvet breeches & a canvas doublet) let it be our ca­re to sute our Soules with the va­riety of heavenly graces, not to plough with an Oxe & an Asse, to serve God & Baal, to hold with the hare & run with the hounds for if it be glorious to be good in some thinges, it is more glo­rious to be good in all thinges: he that is Rev. 22. 11. filthy let him be filthy still the dog will to his vomit & the [Page 40] swine to the mire; but he that is righteous let him be righteous still, & he that is holy let him be holy still, behold the King, the bridegroome comes quickly, & his reward is with him to give every man according to his wor­kes: hold fast what thou hast that none take thy Rev. 3. 11. crown from thee, & goe on with undaunted courage & setled resolution in the all glorious pathes of grace, & the Lord bee with thee, his grace wilbe sufficient for thee till thou come to thy race end & be with the Lord: & he that hath blessed the with Eph. 1. 3. all spiritual blessings in heavenly things in Christ heere, will blesse thee with all eternall blessings in heavenly places with Christ heereafter; thus shalbe done to the man whom the King wil honour.

VVithin.

SEcondly, this glory is amplified by the sinceritie of it. VVithin Not outward (say some) as the glory of earthly Kings & Quee­nes in riches, worldly honours, & other outward pompe, tempo­ral magnificence, for this is the whores dressing in purple & scar­let Rev. 17. 4. decked with gold & pretious sto­nes, but the Churches glory is in­ward in the purity of doctrine, right administration of the Sacra­ments, & Ecclesiastical discipline, & the spiritual ornament of hea­venly graces, which glory is be­fitting the Church as daughter & spouse to such Kings as have no carnal eyes to looke on & love her for any outward respects though never so glorious. True; the Churches best glory is in­ward, & that is her only beauty [Page 42] for which the King Loves her & delights in her; she is more glo­rious in her golden Priests then gol­den cups, in being rich in fayth & good works then rich in the world; but the outward glory is not to be neglected when it plea­ses God to give it, only we are to be cautionate that the outward doe not allure our eyes & take up our hearts more then the in ward. She that hath the outward only without the inward is the who­re. She that hath the inward, without the outward is the Kings daughter & a true Church, but where is both inward & outward it is an addition to that Churches glory. The poverty & from then­ce the contempt & from thence the confusion & miserable disor­der of some Churches, where like Jeroboams priests the mea­nest of the people even hospitall [Page 43] children (for the most part,) are made Pastours, (which is not a nations glory but shame in so contemptible (though it should not be a ministery) may cause us to blesse God for his mer­cyes to our English Church both in her inward & outward glory. The voyce might have bin as truely uttered, that poyson was poured into the Church, when the livings were taken away, as when great revenues given, she had once too much, now in ma­ny places too little: I have often Wondered at the most grosse & almost heathenish, cōmon, igno­rance, & from thence propha­nesse of some poople; which I conceived to proceede through want of able Preachers, which proceeds through want of suffi­cient maintenance, which makes so many weavers & Taylours to [Page 44] become That can­not speake Latin Dutch Clearkes (as they say) in their Churches; & I am sure this is a deformity, not a glo­ry, in reformed Churches.

But I thinke by the Churches glory, VVithin, to be meant the sincerity of her glory: She is glo­rious because gracious (as I have already shewed) which is her spi­ritual glory, but this glory is not in outward shewes & ostentation only before men, which, were hypocrisy, but in private also, which argues the uprightnesse & since­nity of her heart before God; Solomons Queene not only put on her glorious cloathing of wrought gold, & her costly ray­ment when she came publiquely before the King, or abroad in the view of the people, but within also, in private, in her closet, or bedchamber when she was alone she wore such glorious cloathing [Page 45] as her ordinary, dayly apparrell: so the Kings daughter, viz. the Church, is all glorious, viz. gra­cious, not only in the publique assemblies before men, but also when she is alone in private, she adornes her Soule with heavenly meditations, fervēt prayer, fayth in gods promises &c. yea the mo­re private, the more glad & care­ful is she in y ^e exercise of spiritual duties, as having more fit oportu­nity & liberty to decke up her soule. What she seemes to bee in her life, she is the same in her heart, & the same at home in private, that Is. 63. 8. she is abroad in publique, she will not lye, glorious, yea all glorious without, glorious & all glorious within, goes forth & comes home (Cato like eodem vultu) with the same countenance, the same in all places, like her selfe glorious.

Vse. 1 Which condemnes the hypo­crisy of many, making a great [Page 46] shew of outward devotion, ha­ving only the outside of religion, but no true inward affection to goodnesse, nor private practice of pietie, Matt. 7. 5. face-takers as the Syriack termes them, taking only the face of goodnesse, & that abroad, but put it off in private. The Phari­see is more carefull to wash his hands before meat, then his heart, the outside then, the inside of the cup: he will give Matt. 6. almes, fast, & pray, one would think him right bred & borne of God, but in gi­ving almes he sounds a trumpet, in his fasts he disfigures his face, & he prayes, but in the Temple & corners of the streets to be seene of men; there is neyther pietie in his prayers, humility in his fasts, or charitie in his almes, but all done for his owne vayne glory, nothing to Gods glory, all done out of love to humane prayses, [Page 47] not of any love to those heavenly graces, & this you may perceive if you follow him home, in pri­vate hee is another man, does none of these, nor thincks of these but abroad: like some women too carefull & curious to trimme up them selves when they goe forth, but none more carelesse & sluttish when they are at home, or like some men, that regard not what course & foule linnen they weare next their shinne, so they have over it a halfe shirt of fine linnen to bee seene, or to use our Saviours comparison like Mat. 23. 27 pain­ted sepulchres, faire without, rot­ten within.

Vse. 2 But beloved I am perswaded better thinges of you, & such as accompany salvation. It is our duty to be good abroad, & to shew our fayth by our good wor­kes; we have no cause to be asha­med [Page 48] of goodnesse, it is the Quee­nes glory, lest Christ be ashamed of us, our good workes must shi­ne before men, that they may glo­rifie our father in heaven, but let us take heed we doe not good only to bee seene of men: Pray, fast, give almes with other duties of pietie to God & charitie to man in publique with the whole Church, but forget not to doe these at home, for remember, the Kings daughter is all glorious wi­thin, not excluding her glory without, including her glory within, for shee is both: & as I shewed before, universaly glo­rious in all parts, so sincerely glo­rious in all places, at all times, but indeed more glorious within then without.

When she is abroad, she some­times forbeares to shew forth her glory, to avoyd suspicion of [Page 49] vayne glory & hypocrisy, but when she comes home, & enters into her chamber, where none but God sees her, she unmaskes her face, layes open her beauty & casts abroad all the brightnesse of her glory, in powring out her soule with more freedome & zeale in her prayers & other glo­rious good duties, to make amēds for that restraynt in publique. Psa. 39. 1. 2.

The King her father, the King her husband sees her in secret, be­holds her carriage, heares her prayers & putts her teares in a bottle, will reward her openly & bring forth her righteousnesse as the Ps. 37. 6. light; And when all vayne glorious hypocrites relying on their outward devotions, shalbe cast out into outward darknesse where is weeping & gnashing of teeth, then shall the Kings daugh­ter who is all glorious within, be [Page 50] received within the kingdome of glory & Mat. 13. 43 shine forth as the Sunne in the Kingdome of her father.

Consider what hath bin sayd, & the Lord give you understan­ding in all thinges.