Sermons (LXXX Sermons etc.); Holy Sonnets

It being the Amivereary of the King's comlng to the Crown, ncl hic Majesty being then gone into Scotland.

He that loveth pureness of heart, for the grace of hls lips, the king shM1 be bis friend.

THar man that said it -,vas possible to carre the faces of ail good kings that ever were, in a cherry-stone, had a seditious, and a traitorous meaning in his words. And he that thought it a good description, a good character of 9ood subject», that they were populus natus ad servittem, a people disposed to bear any slavish yoke, had a tymnuical meaning in his words. But in this text, as in one of those tables, in which, by changing the station, and the line, you use to sec two pictures, you bave a good picture of a good king, and of a good subject; for in one line, you sec such a subject, as loes pureness of leart, and bath ffrace in his lips. In the other line, you see the king graeious, yea fiiendly to such a subjeet, IIe that lovetk pureness ofheart, for theffrace ofhis lips, tke kin9 skall be his friand. The sure of the words is, that God it'2

]00 PREACHED AT PAUL 8 CI088. [.t;l. ç'..ili. wi]l make an honest man acceptable to the king,'for somo abi]ity which he shall employ to the public. Him that proceeds sincerely in a lawful calling, God will bless and prosper, and he will seal this blessing to him, even with that which is his own seal, his own image, the favour of the king, He that loetl puretess of heart, for the ycace of his lips, tle i1# shall be his fried. XVe will hot be curious in placing these two pictures, uor cousidering which to consider first. As he that would vow a fitst, till he had round in nature, whether the egg, or the hen were first in the world, might perchance star-e himself; so fltat king, or that subject, whieh would forbear to do their several duties, till tbey had round which of them were most necessary fo Che attother, nfight starve che another; for kicg and subjects are relatives, and cannot be considered in execution of their duties, but together. The greatest mystery in earth, or heaven, whieh is the Trinity is conveyed to out understanding, no other way, than so, as they have reference to che another by relation, as we say in the schools; for, God could hot be a father without a son, nor the Holy Ghost,_'liratts sine spirante. As in divinity, so iu humanity toc, relations constitute che another, king and subject corne af once and together into consideration, l'cither is it so pertinent a consideration, which of them was ruade for other's sake, as that they were both ruade for God's sakc, and equally bound fo advance his glory. Here in out text, we find the subject's picture first; and his marks are two; first, pureness of heart, that he be an honest man; and then grace of lips, that he be good for something; for, by this phrase, grace of lips, is expressed every ability, to do any office of society for the public good. The first of thcse, pnreness of heart, he nmst love; the other, that is, grace of lips (that is, other abilities) he must bave, but he must hot be in love with them, nor over-value them. In the king's picture, the principal mark is, that he shall be friendly and gracious; but gracious to him that bath this grace of lips, fo him that bath endeavoured, in some way, to be of use to the public; and hot to him neither, for ail the gracc of his lips, for all his good parts, except hc also love pnreness of heart; but Ile tltat loeêtl t«reness ofheart (there is the foundation) for the yrace of his lips (there is the uœeper building) tke kiny ohall be his friend. In the first then, which is this pureness of heart, we are te eonsider rem, sedem, et modum; what this pureness is, then where it is te be lodged mad fixed, in the heart; and, after that, tho way, and means by which this pureness of heart is acquired and preserved, which is implied and notified in that affection, wherewith this purcness of heart is te ho embraeed and eutertained, whieh is love; for love is se noble, se sovereign an affection, as that it is duo te very few things, and very few things worthy of it. Love is a possessory affection, it delivers over him that loves into the possession of that that he loves; it is a transmutatory affection, it changes him that fores, into the very nature of that that he loves, and he is nothing else. For rite first, pureness itself; it is earried te a great height, for out imitation (Goal knows, too great for out imitation) when Christ bids us be perfect, eren a out Father which la I in kearen is perfect . As though it had net been perfeetness enough, te be perfect, as tho Son upon earth was perfeet; he earries us higher, Be perfect as your Father which is in hearen i perfect. The Son, upon earth, Christ Jesus, had ail out infirmities and imperfections upon him, hunger, and weariness, and hearty sorrow te death, and that, which alone is ail, mortality, death itself. And, though ho were innocence itself, and knew no sin, yet there was no sin that he knew net, for, ail out sins were his. He was net only ruade man, and by taking (by admitting, though net by commiting) out sins, as well as out nature, sinful man; but he was ruade sin for out sakes. And therefore, though he ray of himself,,S'icut eyo, A'eep ray commandments, eren as I kare kept my Father's commandmênts , yet still he refers ail originally te the Father; and because he was under out infirmities and out iniquities, he never says (though he might well bave raid se) 8cut eyo, Be pure, be perfect as I ara perfect and pure, but Sieur Pater, Be pure as your Father in heaven is pure. Hand te hand with the Father, Christ disclaims himself, disavows himself, zVon sieur eyo, erertheless, net as I will, but as thon «ilt, 0 Father'. We are

]02 ,a.«CHEV.eT P.«t'ÇS CaOSS. ISSU. hot referred for the patte of our purity (though ve might be safe]y) to him that came from heaven, the Son, but to him which is in heaven, the Ffler. or to the sun which is in heaven (the sun, that is, the pure fountain of ail natal ligh 0 nor the angels which are in heaven, though they be pure lu nature and refined by a continual emanation of the beams of glory upon them, ri'oto the fe of G, but the Father which is in heaven is ruade the pattern of out purity; that so, when we sec the exact purity, which we shod aire at, and labour for, we might the more seriously lainent, and the more studious]y endeavour thc amendment of that extreme and enormous fouIness impurity, in which we who shod be pure,  our Fathcr which is in heaven is pure, exceed the dog that turns to his own rotait aain; and the sow, that was washed to her wallowing in the mire . Yet there is no foulness so fo, so inexcuble in the eyes of God, nor that sll so much aggmvate out condemnation, faIse aflèctation, and an hocrical counterfeiting of this purity. There is a purenes a cleanne imagined (rather dreamed the oman church, by which (as their words arO the abstracted, not oaly a passionibus, but « antasmatibus, not only from passions, and perturbation but from the ordinary way of coming to know anything; Tha soul (say they) of men so purified, undcrsoEnds no longer, per lhantasmata rerum cororalium; hot by having anything presented by thc phantasy to tho senses, and so to tho understanding, but altogethcr by a familiar eonvemation with God, and an immediato revelation from God; whereas Christ himself contented himsdf with tho ordinary way; he vas hungry, and a fig-tree prescnted itself to him upon tho way, and he went to if to catL This is tt purene in thc Roman church, by which tho founder of tho lmt order amongst them, Philip erius, had hot only uttcdy emptied his hca of the world, but had filled if too fuB of God, for,  (say they) ho was fain to ery sometimeh Recede a me Dombe, 0 Lord, go firthcr from me, and let me bave a less portion of thee. But who would bo loath to sink, by being over freighted with God, or loath to over-set, by having  much of that wind, tho breath " 2 Pet. . 22. » latt. . 2o.

tlBo CLIII.] PBEACtlED.T PAUL fl OEOSSo ]03 of the Spirit of God. Privation of the presence of God, is hell  a diminution of it, is a step toward it. Fruition of lais presence is heavcn; and shall any nmn be afraitl of hving too rnuch heacn, too much God . There are many anaong them, that are o,er laden, oppressed with billopries and abbeys, and yet thcy tan bear it and ne¢er cry, l?,etral, e Domine, I)omine resume, 0 Lord withdraw from nie, resume to thyselfsome ofthese superabundances; and hall we think any of them to be so o-er fi'cighted and surcharged with thc prescrite, and with the grace of God, as to be put to his Reede Domine, 0 Lord withdraw thyself, and lessen thy grace toward nie . This purcness is hOt in their heart, but in their phantasy. "Ve read in the ecclesiastie story of such a kind of affectation of singularity, very early in the primitive church. "Ve find two sorte of fal,e puritans then; the Catharists, and the Cathri. The Catharits thought no creatures of God pure, and therefore they brought i,t strange eeremonial ptu'ifications of those creatures. In whieh error, they of the Roman church succeed them, in  great part, in their exorcisms, anti consecrations; particularly in the greatest marrer of ail, in the sacrmuents. For the Catharists in the s,erament of the body and blood of out Sariour, thought hot the bread pure, exeépt it were purified by the aspersion of something issuing from the body of man, hot fit to be named here; and so, in the Roman church, they iuduced a use of another cxcrement in tlao other sacrament, they must bave spittle in the sacrmncnt of baptisni. For, ilt those words of Tertullian, 1 baptismo d«mone, reslouim**s, In baptism we renounee the devil, they will adroit no other interpretation of the reslouimus"; but that reslouere, is atguto detestari, that we ean drive the de,il away, no way, but by spitting at him; their predeeessors in this, the Catharists, thought no ereatures pure, and therefore purified them, by abominable and detestable wys. The second sort of primitive puritans, tho Cathari, they thought no men pure but themselres, and themselres they thought so pure, tre to bave no sin; and that therefore they might and so did, leave out, as an impertinent clause in the Lord's prayer, that petition, Dimitte nobis debita wstra, for, they thought flcy ought  God nothing. In natural things, monsters bave no proe pagation; a monster does hot beget a monster. In spiritual excesses it is otherwise; for, for this second kind of pnritans, that attribute ail purity to themselves, and spend ail thcir thoughts upon considering others, that weed bath grown so far, that whereas those puritans of the primitive church did but reçuse fo ay, Dimitte wbia, Foçqie us our trentaines, because they had no sin, the puritan papist is corne to say, Becede a obi», 0 Lord stand further ofl for I have too much of thee. And whereas the puritan of the pritnitive church did but refuse one petifion of the Lord's prayer, tho later puritan amongst ourselves hath refused the whole prayer. Towards both these sorts of false puritan Cathafists, and Cathafi, derived down to our time, we acknowledge those words of the apostle to belong, Beprore, rebuke, ezhort; that is, leave no such means untried, as my work upon their understandings, and remove theirjust scruples preach, write, confer; but when that labour hath been bestowed, and they sr up their understanding against it, so that the fault lies hOt then in the darkness of their understanding, but merely in the rvcrscness of the will, over which faculty other men have no power, towards both these sorts, we acknowledge those other words of the apostle to belong too, Uti)mm ab*cindantur, IVould to God tkey, t, re eren eut off tkat diTuiet you": eut o that is, removed from means by whieh, and from ])laces, in which, they might disquiet you. Thcse two kinds of fidse puritans we find in the primitive church; and Satan, who lasts still, makes them last still toe. But if we shall imagine a third sort of puritans, and make mou afi'aid of the zeal of the glory of God, make men hard, and insensible of those wounds that are inflicted upon Christ Jesus, in blasphemous oaths, and execrations, make men ashamed to put a difference between the Sabbath and an ordinary day, and so, at last, make sin an indifferent matter, If any man list to be cotntiou», e are o »uch cu»tom, ,eitker te c.urck of God . The church of God encourages them, and assists them in that sanctity, that purity, vith all those means vherewith Christ Jesus hath  i. e. owed.  2 T. iv. 2. * G. v. 12. o I Cor. . 16.

szn. c.m.] ,a,cn» x .v£s caoss. 105 trusted heh for the advancement of that purity; and professes that shc prefers in ber recommendations te God in her prayers, one Christian truly fervent and zealous, before miUions of lukewarm. On]y she says, in the voice of Christ Jesus her head, 1Voe be unto you, if you make clean tke outdde of cups and latters, but leare tkem «R OE eztortion, and e«eess within'L Christ ealLs them to whotn he says that, blind Pharisees, if they bave done so; if they thiuk to blind others, Christ ealls them blind. ]$ut if their purity eonsist in studying and practising tho most availabl means fo sanctification, and in obedience to lawful authority established aceording to God's ordinanee, and in aequieseence in fundamental doetrines, believed in the ancient ehureh to be necessary te salvation, if they love the peace of conscience, and the pee of Sion, as Balaam said, Let me die the deatl OE te rçqhteous, and let my la.et end be like his; se I say, let me lire the lire of a puritan, let the zea] of the house of (;od consume me, let a holy lire, aud au humble obedience te the law, testify my reverenee te God in Iris chureh, and in his magistmte: for, this is St. Paul's puritan, te are a pu'e heart (the end of the commandment is loe, out of a pure eat't ) and then te have pure hands (that we may l tp pure kands, eitkout eratk or doubting") and fo have pure consciences (haein 9 tke mystery OEfaitk, in pure consc&nces"). The heart is the fountain from whieh my good and ho]y purposes flow; my hand is the exeeution and deelaration of those good purpo8es, produced into the eà'es of men; and my eonseienee is the tesfification of tho Spirit of God with my Spirit, that I haro aetually ruade those declarations, that I haro ]ived aeeording to that profession. This is St. Paul's puritan, pure in heart, pure in hand, pure in conscience; that I do believo I ought to do this; that really I do it; that my eonseieneo tell nao after, it was rightly done; for, a man may do good, ill, and go by ill ways, fo gd en. And then, if out pity be but eomparativo and hot positive, tha we only lk how i]l other men be, hot how goed we should be, we shall beeomo either Catharists, purifying puritans, quarrelling with men, wlth states, with ehurehes, and attempting a purifying of  Mgtt. xxiii. 26. s 'umb. xx. 10. a I Thn. i. 6. « i Tire. il, ,  1 T. ifi, , sacraments, and ceremonies, doctrine and discipline, according te our own fancy; or Cathari, purified pul'itans, that think they may ]eaoe out the dimitte debita, they need ask no forgiveness. And then Cain's major iniçuitas le, (My siu is too great for God te forgive) is net,verse than this miner iniquitas, My sin is too little for God te consider; I cannot bave a pardon, and I de net need a pardon, it is impossible for me te get it, and it is unnecessary for me te ask it, are equal contempts against tho majesty and mercy of God. But this first consideration (the nature of this pureness) enlarges itself by flowing into the second bmnch of this first part, that is, the place where this pureness is establishcd, the heart: /ire tlat love turene of lwart, tle kiny lall be h/s ri'/end. Absolute pureness canner be attained te i via. I is reserved for us i l»atria; at home in heaven, no in out journe 7 here, is that pureness te be expeeted. But yet here in the wa7, there is a degreo of it, acceptable te God; of which himself speaks, and there i nm 7 bo had; llessecl are tletmre i heart (se the pureness be plaeed there, ail is well,) for they shall sec (JocP . Vhether tba sight of God be spoken De coynitione Dei, of tha sigh of God, whieh we have in slecnlo, in a glass ',,in tllat truc glass of his own making, his word explicaed in the ehureh; or de isione beatiflca, of lla beatifieal vision of God, which is salvation, howsoever the reward (the sight of God) in the perfee fruition thereof may be reserved for file future (They shall sec God) yet they are pure, and they are blessed already, llessed are the 1rare it heart. This pureness then must be rightly plaeed; for, in many things, the place qualifies and denominates the things; it is net balsamum if it grew net in Palestine. It is net pureness, if it grew net in the heart. The hypocrite is the miserablest of ail other; lle does God service, and yet is damned. The shedding of out blood for God is net a greater service thau the winning of seuls te God; and the hypocrite many times does that; his outward purity works upon theln who eannot know it te be eounterfeit, and draws them truly and sineerely te serve God. He does Goal service, and yet perishes, beeause he does it

SERo CLIII.] PIIEACnED AT PAUL' CIIOSSo 107 hot from the heurt. God shall tke him awy, as a an taketA away dunç, till it be all yon« ; Goal does hot y there, that he will tke way the dung, but the man awy the dissimulation of £he hocrite, but he will takc away the hocrite himself, s dung is taken wy, till it be all gone, till thi hypocrite be swept, hot clen, but clean way. If ho havc a complacency, a joy that he can deceivc, and can seem that which ho i not (Te joy of the ypocrite i but for a »wment%) Ho hth no true joy at ail; his joy is but dung, and in a moment cornes • crt, and fetches away that dung, swceps away even that false joy. Can he hope fi»r more ¢ (The bote OE the hypocrite shall perish'.) If he can coueeivc such hope, it shall perish in artion, and never bave lire (Their shall be as te #irin# up of the ost'.) As soon as it is a ]lope, it shall be as the giving up of the ghost, and a cart shall cart T away that dung, that hope. What cart  first, Goal shall disappoint his hope of deluding the world; God shall discover him, and lay him open ( That tle htpocrites reign hot, lest te people be insuared'O. And then when God bath discovered him (Te imwcent shall stir up Mmse a#ainst the hypocrite") that is, consider him, observe him, and arm himself against his imaginations. And fod shall hot only discover him to men, but Goal shall discover himself to him, and make him see his future condcmnation (Feafulness sh«ll surprise the hypocriteS»). And then (lVhat is the kope OE theb?Focrite, when God taketh away soul") when the cart cornes for the last load of dung, his corrupt, his putrefied ul, what hope bath the hocrite for the next lit  It is hot pureness then, except if be in the right place, the heart; but where is the heart [ Th¢ heart is «oEum et iscrutabile, DeceioEul aboee all things, and dperately wicked, who can Z-now it'? It is uncertain and unsearchable'; and it is so, because if pursues flaose dfings which are i» fluxu, ever in motion. Cast but a paper into the river, and fix thine eye upon that paper, and bind thine eye fo follow that paper whithersoever the river, or » I Kin xiv. 10.  Job xx. 5. ta Job viii. 13.  Job xi. 20.  Job xxxiv. . * Isah  14. « Job v. 8. t Jer. xvfi. 9.

108 ».«cn» -r ».«vL% cnoss. [sa. the wind shall carry it, and thou canst hot imagine where thine eye will be to-morrow: for, this paper is hot addressed, as a ship, to a certain port, or upon any certain purpose, but exposed to the disposition of the ride, to the rage of the wi»d, to the wantonness of the eddy, and to innumerable eontingencies, till it wear out fo nothing. So, if a man set his heart (we cannot eall if a setting) if a man surfer his hear to issue upon any of these fluid and transitory things of this world, he shall bave cor vafrum et icrutable, He shall hot know where to find his own heart. If riches be this floating paper that his eye is fixed upon, he shall hot know upou what course; if beauty be this paper, he shall hot know upou what face; if honour and preferment be it, ho shall hot know npon what tction his heart will be transported a month henee. Bnt, if the heart ean fix itself upon that which is fixed, the almighty and immoveable God, if if ean be content to inquire after itself, and take knowledge.where if is, and in what way, if will find the means of eleansing; and so, this second eonsideration, the placing of this pureness in the heart, enlarges itself also into the third braueh of this part, which is «nodO, by what means this pureness is fixed in the heart, in which is involved the affection with which if must be embraced, love, He that loveth pureness of heart. Both these then are settled; out heart is uatural]y foui; and out hear may be eleansed. But how, is out present diqnisition, Il'ho can brln 9 a clean rhin 9 out of filthiness? There is hOt one*": Adam fouled my hear and all yours; nor ean we make it elean ourselves, Il'ho can say I haz'e ruade clean my heart**? There is but one way; a poor beggarly way, but easy and sure, to ask i of God. And, even to God himself i oeems nhard work to cleanse this heart; and therefore our prayer must be with David, C'or zundum crea, Create, 0 Lord, a pure heart me °. And tlen cornes God's part, hot that God's part began but then; for it was his doing, that thou madest this prayer; but because it is a work that God does especially delight in, fo build upon his ow» foundations; when he bath disposed thee to pray, and upon that prayer creatcd a new heart in thce, then God  Job xlv. 4.  Prov. xx. 9. ao Psalm .i. 12.

works upon that nev hcart, and By faith purifie if, enables it te preserve tho pureness, as St. Peter speaks . fie had kindled seine sparks oï this ïaith in thee, beïore thou askedst that new heart; else the prayer had net been of faith; but new finding thee obsequious te his beginnings, he tuds this tire, and purifies thee, as gold and silver, in all his furnaees; through believing and doing, and suffering, through faith, and works, and tribulation, we corne te this pureness of heart. And truly, he that laeks but thc last, but tribulation (as ïaiu as we would be without it) lacks one coucoction, one retiuing of this heart. But, in thls great work, the tir.st aet is a renovation, a new heart; and the other, that we keep elean that hcart hy a continual diligence, and vigilancy over all our partieular actions. In these two consists the whole work oï purifying thc heart; fi'»t, an aunihilating oï tho ïormer hcar, which was all sin; and then  holy superintendency over that new heart, which God vouchsafes te create in us, te keep it as he gives it, clean, pure. It is, in  word, a detestation of former sins, and  prevention of ïutut'e. And for the first, l]Iuudi corde suttt, qui deposuere cor peccati'; That is the new heart that hath disseised, expelled the heart of siu. There is in us u heart of si**, w}fich whilst the heart is under tlm habits of sin, but we are all sin, as it is truly said, that sea, is ail sea. And when must bc cast up; for we are net only sinful, land overflowed with a heart in us, it will quiekly eolno te be that whole body of death, whieh St. Paul complain of ', V'ho shall deliver me frein tlm body of this death. whcn it is a heart, if will get  brain; a hrain that shall minister all sense, and delight in sin; that is the office of the brain;  brain which shall send forth siuew» and ligamcnts, te rie sins togcthcr; and pith and marrow te give a succulency, and nouri.shmeut, even te the bones, te the strength and obduration of sin; and se it shall de ail those services, and offices for sin, that the brain does te the natural body. Se aise if siu get te be a heart, it will get a liver te carry blood and liïe throngh all the hody of out sinïul actions; that is the office of the liver; and whilst we dispute whether the throue and set of the seul be in

110 PREACHED AT PAUL 8 CROSS. [SKR. CLH. the heart, or brain, or liver, this tyrant sin will proeoecnpate ail, and bec,»me ail; so, as that we shall fiud nothing in us wthout sin, nothing in us but sin, if out heart be possessed, inhabited by it. And if it be truc in out natural bodies, that the heart is that pm that lires first and dies last, it is much truer of this cor oeccati, this heart of sin; for, this hearty sinner that bath given his heart to hi sin, doth no more foresee a death of that sin in himself, than he remembers the birth of it; and, because he remembers hOt, or understands hot how his soul cotracted sin, by coming into his body, ho leaves ber to the saine ignorance, how she shall discharge herself of sin, when she goes out of that body. ]3ut, as his sin is elder than himself (for Adam's sin is his sin) so is it longer lived than his body, for it shall deave everlastingly to his son1 too. God asks no more of thee, but, Fili, da miM cor, H!! ton, yi'e che tty teart'; becausewhen Goal gave it thee, it was but one heart. But since thou hast mado it cor et cor (as the prophet speaks) a heart, and a heart, a double heart, give both thy hearts to Goal; thy natural weakness and disposition to sin (the inclinations of thy heart) and thy habitual practice of sin, (the obduration of thy heart) coroeccans, and cor yeccati, and he shall create  new heart in thee; which is tho first way of attaining this pureness of heart, to become once in a good state, to bave (as it were) paid all thy former debts, and so to be the better able to look about thee for the future, for prevention of subsequent sins, which is the other way that wo proposed for attaining this pureness, detestation of former habits, watchfulness upon particular actions. Till this he donc, till this cor yeccatî, this hearty habitualness in sin be divested, flere is no room, no footing to stand and sweep it; a heart so filled with foulness will adnfit no counsd, no reproof. The great enneer would have undertaken to bave removed the wofld with his engine, if there had been any place to fix his en,ne upon, out of the world; I would undertake, (by God's blessing upon his ordinance) to cIeanse the foulest heart that is, if that engine which God bath put into my hands might enter into his heart; if there were room for the renouncing God's judgments, and for the application of God's mercies in the merits sgrt. cun.] rn.,cneD,r r,r.' o. 111 of Christ le in hi hen, they would infallily work upon him. But he hth petrified hi heag in sin, and then he hath immured it, walled it with a delight in in, and fortified it with  jutifying of hi in, and add daily more and more outwork, by more and more daily inl o tha the denouneing of judgment, the application of mercier, prayer, eons, eaerament, (-hieh are the engines and ammunition whieh GM hath put into out hand) though they bave a bleed and  powerful operation, and produee heavenly effeets, 'here they may have entranee; in this, habituel inner ean have none. Seine things therefore, ome great thing eve man muet depag with, belote he ean eome te the God of lur eyes ". lVhen the heart is emptied of bdelity, and of thoee habits of in that filled it, when it i eome te a diseontinuanee, and n dete ration of those sine, then we ean better look into e'e corner, and cndeavour te keep it clean; clean lu thaç measure, that the God of pure eyes will vouchsafe te loek upon it, and the light of hi countenance will pertct the work. The diligence required on oto" paa, is a seriou watchfulness and eonsideration of out partieular actions, how small secret. In the law, whatsoever was unelean te eat, ruade a man unclean, te toueh if, 'hen it was dead. Though the body of sin haro se far reived a deadly wound in thee, as that thou hast discontinued sone habituel sin, seine long time; yet if thou touch upon the memory of that dead sin, with delight, thou begettest a new child of sin. And as Esay speak ofa child, and of a inner of au huudred years old ', o every sin into -hich we relapse, is born au hundred years old; it hath ail the age of tlmt sin, whieh we had repented and discontinued before, upon iç; it is rn an Adam, in full strenh the first minute; born a giant, born a dex-il, and possesses us in an instant. Erery man may oboerve, that a sin of relapse is sooner upon him, than the saine sin was at the first attempting him; et first, he had more bashfulne, more tenderness, more colluctation again the in, than upon a relapse. And therefore in this survey of in, thv fit care must be, te take heed of returning too diligently te a remembrance of those delightful sins whieh are past; for that 'ill endanger new. And in many cases it is saler an llabak, i. 13. u Ih txv. 20.

]] PRE CHED AT to do (as od himse]f is said to do) and cast tem to t¢ $«a;  for u8 to resent or 8ns in generl  God, and cast them iuto the bottomless sea of the infiuitc meoeies of Goel, in the btfinitc merits of Christ Jesus; than by an over-diligent enumeration of sins of some kinds, or by ton busy a contemplation of those circumstances which iucreeed our sinful dclight then when we committed tlmse sins, fo commit thcm over acain, by a fresh dclight in thcir mcmory. XVhca thon hast truly rcpented them, ad God bath forgottcu thcm, do thou forgct thcm ton. The pureness and clemmess of heart which 'e must love, was ev]dently rcpresented in thc ohl ltw, and i the practice of thc Jcws, who took lnowledgc of so mauy unclcannesses; they rec];on almost fihy sorts of uncleannesscs, to which thcre be)onged particular expiatous; of which, some were hardly fo be avoidcd ordhmry conversation: as to enter into the courts of justice; for the Jews that led Christ into the common hall, would not enter, lest they should be (lefilcd . Yca, some thiugs dcfilcd thcm, which it had been ummtural  bave left uudone; as for the so to assist at ls father's binera); and yet even these rcquirc(l an cxpiatlou: for these, though they had aot the nature of s, but might ho expiated, (without any inward sorrow or rcpentaucc) by oward ablut]ons, by ceremouial wasl]lgs, withi a certaia tinm 1)rescribed by the law, yct if that rime were negl]gently and iuconslderately overslippcd, tben they became sins, and thcn they couhl hOt be exl)iated, but by a more solemn, and a more costly way, by sacrifice. And cvcu befor they came to that, whilst they werc but uncleaunesoes, and hot s]ns yct eveu then they ruade them hCal)able of eatig thc Paschal Lamb. So careful w God in thc law, and the 3cws in thcir practice (for these outward thlngs) to preserve this puremss, this cleanness, even things which were hot fiflly sins. So aIso must he that affects this pureuess of heart, and stud]es the prcserving of it, sweep down every cobweb that hangs about it. Scurr]le aud obscene languagc; yca, misinterpretable words, such as may bear an ill sense; pleasurablc conversation, and all such little elltanglings, vhich though he thiuk ton weak to hold him, yet they foui him. a John xviii.

And let him that is subject te these smaller sins, remember, that as  spider builds awys where he knows there is most access and lmunt of flies, se the devil that bath cst these light cobwebs into thy heart, knows that that heurt is ruade of vanities and levities; and he that gthers into his treasure whtsoever thou wastest out of thine, how negligent soever thou be, he keeps thy reckoning exactly, and will produce aginst thee at last as many lascivious g|nces as shall make up an adultery, as many covetous wishes as shall make up a robbery, as many angry vords as shall make up a murder; and thou shalt bave dropped and crumbled away thy seul, with as much irrecoverableness, as if thou hadst poured it out ail at once; and thy merl T sins, thy laughing sins, shall grow te be crying sins, even in the ears of God; and though thou drown thy seul here, drop after drop, it shall net burn spark after slxark, but have all the tire, and ail at once, and all eterlmlly, in one entire and intense forment. For, as God, for out capacity, is content te be described as one of us, and te take out passions upon hiln, and be called angry, and sorry, and the like; se is he in this aise like us, that he takes it worse te be slighted, te be neglected, te be left out, than te be actually injured. Out inconsideration, out net thinking of God in out actions, oflbnds him more than out sins. Vre know, that in nature, and lit art, the strongest boelies are compact of the least particles, because thev shut best, and lie closest together; se be the strongest habits of sin compact of sins which in thelnselves are least; because they are least perceived, they grow upon us inseusibly, and they cleave uuto us inseparably. And I should make no doubt of recovering him sooner that had sinned long against his conscience, though in a great sin, than him that had sinned less sius, without any sense or coascience of those sins; for I should sooner bring the other te a detestation of his sin, than bring this man te a knowledge, that that that he did was fin. But if thou couldst consider that every sin is a crucifying of Christ, and every sin is a precipitation of thyself from a pinnacle; were it a convenient phrase te sa)-, in every little fin, that thou wouldest crucify Crist a little, or break thy neck a litth. Beloved, there is a power in grace, upm thy repentante, te wash avay thy greatest fins; that is the true, the proper physic VOL. VI. i

114 ,ReAC.D AT lAt'L'fl CROSS. [filtRe CLIIf. of the ul, it is the only means te reoever thoe. ut yet, we thou net better te make this race thy diet, than tby physic Vere thou net better  nourish thy seul with this grace ail the way, than te ho te purge thy ul with it at last  Thi a a diet, the apole urescribes thee, IVd« you ea oe rin,  a[[ te te ylory OEGOE . He intends it farther there, WaOv you de; and faher than that, n another place , atsoer ye de, in deed, or in rord, de ail in the a of the Lord Je. Sinee there is no action  little, but God may be glorified in it, there is no action  little, but the devil may bave his end in it too, and may overthrow thee by a temptation, which thou thinkest thyself strong enough te leap over. And therefore, if you have net given over ail love of truc weights, and truc meure weigh and measure your particular and indifferent actions, before you de them, and you shall sec, at least, grains of iniquity in them; and then, this advantage will you bave, by this preconsideration, and weighing your actions beforehand; that when you know there is sin in that action, and know that nothing can counterpoie, ner weigh down sin, but only the blood of Christ Jesus » you may knov toe tiret the blood of Christ Jesus cannot be had beforehand. God gives no such nou-obstante, no such privileges, no leave te sin, no pardon for sin, before it be committed: and therefore, if this premeditation of this action bring thee te sec that there is sin it; it must necessarily put a tenderness, a hon'or, an aversion in thee, from doing that, te which, (being thus donc with this preconsideration, and presumption) the blo of thy Saviour doth net apportain. Te all your other wares, the baser and coerser they are, the eater weight and measure you are content te gi'e; te the basest of all, te sin, you give the lightest weight, and scantiest measure, and you supply ail with the excuses of the custom of the rime, that the necessity of your trade forces you te it, else you should be poer, and prly thought of. BelovM, God never puts his children te a pewlexity; te  necessity of doing any sin, how little soever, though for the avoiding of a sin, as manifold as Adam's. It is net a little request te you, te beware of little sins: it is net a little request, and therv •  1 Cor. x. 31.  CoL fil 17.

fore I make it, in the words of the greatest te the greatest, (for they are all one head and body) of Christ te his church, Ca/ffte vueculas, Take us the little foes, for they devour the :ine« "°. It is net a cropping, ner n pilling, ner a retarding of the growth of the vines, but demoliuntur, as little as those foxes are, they devour the vines, they roof them out. Thy «oui is net se easily devoured by that lion, that seeks whom he may devour"; for, still he is put te seek, and does net always find: and thou shalt hear his roaring, that is, thou shalt discern a great sin; and the lion of the tribe of Judah" will corne in te thy succour, as soon as thou callest: but take heed that thy seul be net eaten np with verrnin, by those little ins, which thon thinkest thon canst forbear, and give over when thou wilt. God punished the Egyptians most, by little things; hailstones, and frogs, anà grasshoppers; and Pharaoh's sorcerers, which did greater, faileà in the least, in lice °. It is true, there is physic for this, Christ Jesus that receives thy greatest sins into his blood, can receive these vermin too into his bowels, even at last; but yet, still make his grace rather thy diet, hy a daily consideration beïorehand, than thy physic at last. It is ill te take two physics at once; bodily, and ghostly physic too, upon thy death-bed. The apothecary and file physician de well together; the apothecary and the priest net se well. Consult with him before, at least, consult with thine own conscience in those little actions, which either their own nature, or the custom of the time, or thy course of lire, thy calling, and the example of others in thy calling rnade thee think indifferent: for though it may seem a degree of flattery, te preach against little sins in such a city as this, where greater sins de abound; yet because these be the materials and elements of greater sins, (and if is impossible 1o say where a bowl will lie, that is let fall down a bill, though it be let never se gently out of the hand,) and there is no pureness of heart, till e'en these cobwebs and crumbs be swept away; he that affects that pureness, will consider well that of St. Augustine °' ]nterest inter rectum corde, et undum corde; A right heart and a clean heart, is notall one: he may bave a right heart, that keeps but he only keeps his heatoE pure, that watcbes ail bis steps, e,-en in that right way. St Augustine considers that question of David ', Quis ascendet, and uis stabit, Who shall ascend into tho bill of the Lord f and who shall stand in his holy place. And he applies the answer, Innocens manibus, et mundo corde; He that hath clean hands, and a pure heurt: thus, that he bath hands, clean from blood, clean from bribery andoppression, clean from fornication, and such notorious sins, a«eutet in montera, he shall ascênd iuto the hill of the Lord, he shall be admitted fo ail the benefits that the Christiau church can gi,-e hin; but only he that bath a pure heurt, a care to gloriïy God, in a holy watchïulness upon ail his particular actions, to the exclusion of lesser sins, stablt, shall stand saïe, confident, unshaken, in his boly place, even in the judgment of God; clean hands justiïy him to men, a pure heart to God: and thêreïore this pureness of heurt, is here wrapped up in the richest mantle, in the noblest affection that the nature of nmn hath, that is, love: for this is not only a contentment, an acquiescence, a satisfaction, a dêlight in this pureness of heart, but love is a holy impatiêuce in being without it, or being in a jêalousy that we are without it; and it is a holy fervour and vehemêncy in the pursuit of it, and a preïerring it beïore any othcr thing that cau be compared to it: that is love; and thereïore it dêsert'es to be insistêd upon, now when in our order proposed at first, ïrom the thing itselï that is required (pureness) and tbe seat, and centre of that pureness (tbe heart) and the way of this fixation of tbis pureness in the heurt, (detestation of former habits of sins, and prevention of fitture sins, in a watchïul consideration of all out actions, beïore we do them,) we are corne to that aflbctiol wherewith this inestimable pureness is to be embraced, love: e t]at lovetI pureess of Ieart. Love, in divinity, is such an attribute, or such a notion, as designs to us one person in the Trinity; and that person who communicates, aud appliês to us, the other two persous, that is, the Holy Ghost: so that, as there is no power, but with relation to the Father, nor wisdom but with relation to the Son, so thêre should be no love but in the Holy Ghost, ïrom whom cornes this pureness of heart, and consequcllt]y the love of it necessarily: for, the ]ove of this pureness is part of this pureness itself, and no man hath it, except he love it. All love which is placed upon lower things, admits satiety; but this love of this pureness, always grows, ahvays proceeds: it does hot on]y file off the rust of out hearts, in purging us of old habits, but proeeeds to a daily polishing of the heart, in atx exact watchïuhtess, and brings us to that hrightness, rt ipse :ideas faciem i: corde, et alii :ideant cor i» facie °*. That thou mayest sec thy face in thy heart, and the vorld may sec tby heart in thy face; indeed, that to both, both heart and fe may be ail one: thott shalt be a looking-glass to thysclf, and to others too. The highest degree of other love, is the love of woman; which love, when if is rigbtly placed upon one woman, it is dignified by the apostle with the highest comparison, Husb«nds love yot, r,ci,e,, as Ckrist loed Iis ehurcI ": and (Jod himself forbade hot that this love should be great enough to change natural affection, relinquetpatrem ", (for this, a man shall leave his father) yea, to chmtge nattrc itself, caro uta, two shall be one. Aeeordingly David expresses himself so, in commemoration of Jonathan, loe to me was,eonderful,¥assiny the loe of wome'°: a love above that love, is wonderful. Iow, this love betveen man and woman, doth so mueh confess  satiety,  that if • womatt thiuk to hold  man long, she provides herself some other capacity, some other title, than merely as she is a woman: ber wit, and her conversation, must continue this love; and she must be a wife, a helper; else, merely as a woman, this love must necessarily have intermissions. And flierefore St. Jerome notes a custom of his time, (perchance propheticaily enough of our times too) that to uphold an mlawful love, and make it continue, they used to call one another friend, and sister, and cousin, «t etiam yeccati induant nomina caritatis, that they might apparel iii affections in good names; and thosc names of natural and civil love might carry on, and continue  work, which otherwise would sooner haro withered. In parables, and in mythology, and in the application of fables, this affection of love, for the often change of subjects, is described to bave wings; whereas the truc nature of a good love (such as the love of this text) is a constant mion. But out love of earthly things is hot so good as to be volatilis, apt to for it is always grovelling upon the earth, and earthly objects: as in spirituel fornications, the idols are sald to bave ears and hear hot, and eyes and sec hot, so in this idolatrous love of the creature, love hath win:_,s, and flics hot; it flics hot npward, it never ascends to the eontemplation of the Creator in the creature. The ports aflbrd us but Che man, that in his love flew so high as tlge moon; Endynfion loved the moon. The sl,herc of our loves is sublunary, upon things naturally iaferior to ourselves. Let none of this be so mistaken, as though women were thought improper for divine, or for civil conversation: for, they haro the saine son1, and of their good using the faeulties of that soul. the ecclesiastic story, and the martyrolog,des, give us abundant examples of great things donc, and suflbred by women for the advancement of God's glory: but yet, as when the woman was taken out of man, God eansed a heavy sleep to fall upon man, and he slept°; so doth the devil cast a heavy sleep upon him toc, when the woman is so received into nmn again, as that she possesses him, fills him, trans»orts him. I know the fathers are freqaent in conaparing and paraLleling Eve, tige mother of man, and Mary the naother of God. But, God forbid anv should sa.v, that thc Virgin Mary concurred to our good, so, as Eve did to out ruin. It is said truly, Tlat as by che nan si» entered, and deatl , so_ by che man entered lire. It may be said, Tkat by che rona sin entered and death, (and that rather than by tlge man; for, Ad«n ca wt deceived, but the woman bein.o deceired, ««s in the tr«n.oresion '.) But it cannot be said, in that sease, or that manner; that by che woman innocence entered, and life: the Virgin Mary had hot the saine interest in our salvation, as Eve had in our destruction; nothing that she did entered into that treasure, that ransom, that redeêmed us. She, more than any other woman, and many other blessed women sinee, bave donc many things for the advancing of the glory of God, and

SER. CLIII. 1 PnEACHED AT PAl.IL'8 CROSS. 119 imitation of othcrs; so that thcy arc hot unfit for spiritual conversatiou; nor for tho civil offices of friendship neither, where hoth tcmptation at home, and scaadal abroad, may truly bo avoided. I know St. Jeromo in that case despised ail seandal, and all malieious miinterpretations of his purpose therein, rather than give over persuading the lady Paula to eome from Rome, to him, and lire at Jerusalem: but, I know hot so well, that he did well in so doing. A t«miliar and assiduous conversation with women xvill hardly be without temptation and seandal. St. Jerome himself apprehended that seandnl tenderly, and expresses it passionately; »$'celeratum m« lutant, et omnibts loeccatls obrutum. The world tnkes me for  vieiou8 man, more (seelerotum) for wieked,  faeinoroua man, for this, and obrutum, surrounded, overttowed with ail sins: |'ersiloellem, lubricum, rnendacom, #atanoe art dècilienem: They take me to be a slilpery fellow, a turn-eoat from my professed austerity, deeeiver; yet, though he diseerned this scandal, and this ineonvenienee in it, he makes shift to ease himsdf in this, 2%'1dl aliud miid objicittr, isi sexns mens: They ctmrge me with nothiug but my sex, that I am a man; et llierosolymam Panla loroficiscitur, nor that neitller, but because this lady follows me to Jerusalem. Ho proceeds farther, that till he came acquainted in Paula's house at Rome, omnlum peé judivio, summo sacerdotlo di.qnn« decernebar, every lllall thought nie fit to be popo; overy man thought reverently of him, till he used lier house. St. Jerome would ïain have eorreeted their misinterpretations, aud slaekened tho eaudal, as we see il that vehement expostulation, and nnliketihood of an iii love between him and Paula; ulla alia me tlomw edomare potuit? XVas Rome so barren, so wêak, so ill t'urni»hed with instruments of temptation, that nothing in Rome itsclt" eould shake my constaney, or retard my austerity, nid luyenæ, jejuaa, squallida, fletlbus coecata, but a sad, fasting, ill-dressed woman, blind with weeping tidi: A woman, whom (as familiar and domestie as I was in ber house) I could never see eat bit of meat. But ail this would hot quench the tire, the seandal gresv; ho round it even anaongst brethren, homines Ckt'isthtni dieunt, he could hot say, that ouly the enemies of the faith, or his eneniies, but they that loved religion well, and him well, talked dangerously and suspiciously of it; and yet St. Jemme could hot dispose himself to forbear that conversation. Ite oçercame the sense of it, with aarpar zeur: I, sys he, ara even vith them: inicem inaHre videmur, they think me mad, and I think them mad: but this la not always a sale, nor a charitable way, when he might so easily bave cured both madnesses. But he perseveres in it with that relution,.,çluta Paulam, relit nolit mndus, in Cristo meam; Remember me to my Paula, let the world say what it will, in Christ, my Paula: thus he proceeds; if excubly in his own behalf, that is the best; certainly not exemplarily, hot to be followed by othe, in cases of so eat scandM: for there goes hot only a great deal of innocency (which we acknowledge, doubtlessly, to ve been between that blessed couple) but there must go  great deal of noeessity too, (that i% that Paula could not bave been reduced by any other means to the service of God, or continued in if, but by following St. Jerome to Jerusalem) fo justify such a conversation as bame so scandalous. And howsoever in some cases excuses might be round, what  mariner would anchor under  rock, and lie in danger of beating upon that[ Vhat fish would choose his food upon a hook g Vhat mouse at a tp[ What man would mingle sur and ratsbane together, and then trot his cnnning to sever them again [ Why should any n choose such company, such conversation, as may minisr mptation to him, or scandal to others  St. Augustine apprehended this danger tendedy, when he gave his reason, why he would hot bave his mother in the bouse with him, Because, says he, though there be no danger of scandal in the peon of my mother; ail those wonen that serve my mother, and that accompany my mother, and that visit my mother, all they are not mothers to me; and a laoEul conversation may corne fo an unlawf love quickly. We see how this love wrought, when it was oeatter upon many women, (and therefore could hot be so dangerously vehement upon any one) in Solomon, whose wife turned away his h , so that his hea w hot perfect with God. e errore putait idolis eiendum »,, Solomon never oeme to think  1 K xi. 4.  Aumstiue.

So CLII|.] PREACHED  PAJ'S CaOSS. II ddiberatdy, that idolat was lwf; ed blanditH/«mig ad il[a arcia mpuls«s, his pplibleness fo women brought him  tht srilege. Thus it wrought, even when it w scattered upon mny, in lomon  nd we see how it wrought, when if wscollecd and oentred un one object, in Smson; Becaug« se a importunate upon Mm (ys the text) and vexed Mm it er oeds ntinually, his soul aspained unto the death '. 'ea, if we go as high  is possible,  Adm himseff, we see both St. Au«tlne nd St. Jerome express hic ce thus, Adam non tanquam verum loçuenticredldit, Adam did hot believe Eve, nor was not overeome by ber rsons, when she provoked him fo eat the apple,  siall neessitudiniparuit, he w affeed with that near interest whieh was between them. And ne ntristaretur dellcias suas, lest by refusing he should put her, whom he delighted in, to  despemte dness, and sense of ber sin, he are for eompany. And as the first, and the middlo rimes did, so without doubt, out own times t, if we seareh but ourselves at home, do minister examples of this (in a propoion) whieh neither St. Jerome, nor Solomon, nor Samson, nor Adam avoided, that an over-tender indulgence towar sueh women, that for other rpeets they were bound to love, inelined them  do such things, as otherwise they would not bave done; naturel and civil obtions indueed nversation, and conversation temptation, or if not &at really, yct seandal. That tht we drive to in ail thi is thi that if we may not exeeed in this love, which is natural, and commanded, mueh less in any other. So that there is nothing in this world left, for this noble and operative affection, love, to work un, but this pur n of hrt. ve it therefore, that thou maye seek it, love it that thou mayest bave it; love it that thou myest love it; for (as we said before) it is a pa of this purens to love it. Some of the aneient fathers, out of their love to it, bave put  high a priee and estimation upon it, that ey hardly afforded any graee, any pardon to the that sinned after they hM once reived this purene in baptism. So that with them, the hea eould never be eln again, after it w once fouled a sond time. Out new Roman ehemist on the other side, they tt n transuntia bread into God, they can change any foulness into cleanness easily. They require no more after sin, but quend«m telmem dolorem internum 6, a little slight inward sorrow, and that is cnough. For, they bave provided an easier way than contrition; for, that which they bave induced, and call attrition, is net an aflbction, qui habet pro fine Deum, that hath proposed God, for the mark, that it is directed te; nec qui indlyet divina.qratia; but it is such an affection as may be had without any concurrence or assistance of grace, and is only doler naturalis, et ex timore serviii »7, a natural sorrow, proceeding only out of a servile fcar of torment. And yet, tt confession ruade with this attrition and no more, is enough for salvation, say they; and he that hath made a confession with such a disposition as this, this that bath no reference te God, this that bath no strenh frein his grace, this that bath no motive frein the fer of God, shall never need te repent any farther for his sins. Disloliceri de peccato, sed non sqoer omd dislli¢ibili»% This is attrition, te be displeased with our sins, but net more with our sius, than with any thing else; i,tendere itare peccatttrn, sed non super" omne vitabile, te have tt purpose te leave a sin, but net the sin rather than any thing else, this is their attrition, and this is their enough for alvation. A sigh of the penitent, n word of the priest, makes all clean and induces an absolute pureness. Thus seine of the ancients went too far, they would pardon no sin after baptism; these new men go net far enough; they pardon ail too easily. Old physicians thought all hurts in the heart presently mortal; these new physicians can pare off seine of the heart, and give it te idolatry; for, se they say, that the worship due te God may be given te tt creature, se it be net tanquam Deo, as that the crenture is thereby professed te be God; aud yet, they confess that that worship which they give te the creature is idolatry, but, net that idolatry, say they, which is forbidden in the commandment, which is, that that creature, se worshipped with the worship due te God, be nlso believed te be God; and se truly, I believe it will be hard te find any idolatry in the world; that they that worship anything, in representation of God, de believe  ][aldon. * Zambran.  Ca jeton.

Ro CLIIIo] PRE&CHED advisedly tht rcprcsentatiou to ho very God. But thc true tesson why no hurt reeeived in the hea cn be healed, is, quia pa[itat, cuse it is in perpetul motion. If the heart ly still, as other p3s do, so that medicinl helps might be applied to it, nd dmitted by it, there were more hope. Therefore when we ly such  weight upon the heart, s may settle it, fix it, give it a reposedness and cquieoeence, though it do receive me wounds, though it be touehed with me temptations, it my be cured. But is there any sueh weight ns should ho oettle the heart, thc soul of man  This love of pureness is that weight. A mot est pondu» ani»w; sieur yra»ita», corpori»; As thc weight of my body makes that stead)', so this love of purcncss is thc weight and the ballast of my ul; and this weight stays the palpitation, the wriation, the deviation of the hea un other objects; which variation fi'ustrates ll endeavours to cure it. The love of this pureness is both thc ballast and the freight, to carry flmc steadily and richly too, thmugh all storms and tempests, spiritual and temporM, in this lire, to the everlasting Jersalem. If you bc corne to this love, this love of pureness of heart, noyer to lock up your doer till you lmvc earried out your dust; never to shut your eyes at night, till you lmve swept conoeience, and cast bloed of Christ Jesus, which tan controet no foulncss by it; nevcr to open your eyes in the morning, but that you look out to glorify God in the rising of the sun, and in his other creatures, and in thc peace and safety of your hou aad family, and the health oî your children and sen'ants; but, especially to look inwrd, and consider, whether you hve hOt that night miagled poison with G's physic, whether you bave hot mingled sloth and lazincss ia that which God gave you for mst and refreshing; whctbcr you have hot mingled licentiousness in that which God gave you for  remedy aginst fornication. And then, when you shall havc round that sin hth been wakc in you, even when your bodics were asleep, be su you ct hOt thc Spirit of God into  sleep in you, when your bodics re awakc, but tht you l»roceed vigilantly in your several wys, th  fore-knowledge, that there is everywherc voluber iz ria, a shake in the way; in » Augte.

every way that you can take, in every course of ]ife, in every calling» flere is some of the ed of the old serpent presents itself. And then, if by od's infallible word, explicated in his chureh, which is Lucerna l»edibus etris", (The word is the light, but the church is the ]anthorn, it presents and preserves that light unto you; and though it be said, Luc«na Domlnu», Tou 0 Lord art my liM, God imse et; anti lucerna Myf, ua, the Lamb, Christ himself is your Iight«« and lucerna maadatum, the commandments of God are your light'; yet it is also said of John Baptist, Lucerm arden,, He was a burning and a shining light"  the lninistry of the Gospel in the church, is your light; if by the benefit of this light, you consider every step you make, veigh every action you unde.ake, this is that Iovc of pureness, that ondu, animw, the settling of the heart, that keeps it from evaporating upou transitory things, and settles it so, as that it becomes capable of that cure, which God, in his church, in the absolution of sins, and seals of reconciliation, exhibits to it. To recollect and contract that which bath bn said, this pureness is not a purifying purene, to correct and reform those things that appertain not to us; llor it is hot such a purified pureness as makes us canonize ourselves, and think others reprobates (for all this is no pureness at ail:) neither is it the truc purenem, if it be hot in the heart (for outward good works, not donc to good en, are impure:) nor is this pureness of heart acquired by any other means, than by discharging the heart in a detestation of foer habits, and a sedulous watchfulness in preventing future attempts; nor can this pureness of heart, though by these means attained to, be preserved, but by this noble and incorruptible affoetion of love, that puts a truc value npon it, and therefo prefers it ave all other things. And this was the first of the two marks which we round to be upon that person that should be capable of the king's friendship, ho that loveth pureness of beaU. And the other i that he bave by honest indust fitted himsel  some way, to be of use to the public, delivered in that pe, ace of lips; He tat letA ure, OE eart (there is his honesty;)for the grace s.n. CLm.] 'nXCHE> X PXL'S CnOSS. 19-5 of his lips (there is his sueieney;) the king shall be is fr;end, there is his reward, his prerment. Ordinarily in Seriptures, where this word lips is hot taken naturally, literally, narrowly, çor that part oç the body, but transferr  a figurative and larger sense, either if signifies speaking only (as in Solomon, As, righteous lipa are the delight of kiqa, and tke kiq loveth him that speaketh '(oht thiçqa «», that is, him, in whose eounsels, and in whose relations he may eonfide nd rely;) or else if is enlarged to ail manner of exwessing a man's ability, to do service to that state in svhich God bath ruade his station; and by lips, and fruits of lips, is well understoed the fruit of all his goed labours and endeavours. And so may thoso words be we]l interpreted, tlït the.fruit  a man's mout shall his belli be atied, and with te increase of i lips shall he b8 fllled"; that is, his honest labours in a lawful calliug shall enrich him. As therefore those words, A man's y maket room tir him, and b»'inyeth him bor yreat men «, are uot always understood of gifts given in nature of bribes or gratifications for access to great persons, but zlso ofgifts given by God to men, that those gifts and good parts make them oeceptable to great persons; so is noE graco of lips to bo restrained, either to a plausible and harmonious speaking, appliable to the humour of the hearer (for that is excluded in the first pa, the foot and çountzin of ail, pureness of beau, for flattery cannot consist with that) nor to bo restrained to the good oces and abilities of the tongue on]y (though fley be many;) but this groee of lips is to be enlarged to ail declarations, and expreings, and utterings of an ability to serve the public; all that is grace of lips. And in those words of lIos, 11é tender the cales  our lips ", is neither meaut as the Jews say, Those calves which we have promis with our lips, and will pay in sacrifice, then, when we are restor to our land of promi again. Nor are those cals-es of out lips only reoerained to the ]ip-service of praise, and prayer, though of them lso St. Paul understand them"; but they inc]ude all the sacrifices of the New Testament, and all wzys by which man can do service to God; so here the graco of lips reaches to ail the ways «» Prov. xv[. 13. «« Prov. xviii. 20. « Prov. w'iil. 16. «« llosea xiv. 13. ' Heb. v. I.

by which a man in civil functions may serve the public. And this ace of lips, in some proportion, in some measure, every man is bound in conscience to procure to hisdf; he is ound to enable himself to be useful aud prvfitable to the public, in some course, in some voeation. Since even the angels, which are all spiit, be yet administering spirits, and execute the commissions and ambassages of God, and communicate with men; should man, who is hot made ail soul, but a composed creature of body and soul, exempt himself from doing the offices of nmtual society, and uphdding that frame in which Goal is pleased to be glorified  Since Goal himseF, who so many nfillions of ages contented himsdf with himsdf in heaven, yet at last ruade this world for his glory; shall any man lire so in it as to contribute nothing towards it Hath God ruade this world his theatre, Ut exhibeat«r ludus Deortm , That man may represent God iu his conversation; and u5lt thou play no part  But think that thou only wast ruade to pass thy rime mcrrily, and to be the only spectator upon this theatre  Is the world a great and harmonious organ, where ail parts are played, and ail play parts; and must thou only sit idle and hear it  Is every body else ruade to be a menti)er, and to do some rem office for the sustentation of this great body, this world; and wilt thou only be no tnember of this body  Thinkest thou that thou wast ruade to be cos a»wrls, a molc in the face for ornamcnt, a man of ddight i the world Bccause thy wit, thy fashion, and me such nothing as that, hath ruade flee a delightfid and acceptable compauiou, wilt thou therefore pass in jest, and be nothing If thou wilt be no link of God's chain, thou mt have no part iu the influence and providence, derived by that, successvely  us. Since it is for thy fitult that Goal hath cursed the eah, and that therefore it must bring forth thorns and thistles, wilt not thou stoop down, nor endanger the pricking of thy hand, to weed them up  Thinkest thou to eat bread, and not sweat Hast thou a prerogative above the common law of nature Or must God inse a particular clause of exemption for thy sake [ Oh  get thee then this grace of lips; be fit to be inserted, and be inseed into some society, and me way of doing good to the s. CLm.] rR,CHV AT ',L'S COSS. 127 public. I speak hot this to yourselves, you senators of London » but as Goal bath blessed you in your ways, and in your callings, so put your children into ways and courses too, in which God may bless them. The dew of heaven falls upon them that are abroad; God's blessings fMI upon them that travel in the world. The fathers » former labours shall hot excuse their sons" future idleness; as the father hath, so the son must glorify God, and contribute to the world, in some settled course. And then, as God hath blessed thee in the grsce of thy lips, in thy endeavours, in thyself, so thy sons shall grow uU, as the Son of Goal himself did, in grsce and favour of God and man. As (od bath blessed thee in the fruit of thy cattle, so he shall bless thee in the fruit of thy body; and as he bath blessed thee in the city, so he shall bless in the field, in that inheritance which thou shalt leave to thy son. Vhereas, when children are brouht up in such a tenderness, and wantonness at home, as is too freuent amonst you in this city, they never corne to be of use to the state, nor thcir own estates of any longer use to them. That son tiret cornes to say, 1My father bath laboured, and therefore I may take mine case, will corne to say at last, lIy Saviour bath suflred, and therefore I may take my pleasure; my Saviour bath fasted, and therefore I may riot, my Saviour hath wept enough, and therefore I may be merry. But as out Saviour requires cO-Olêrarios, that we be fellow-woriers with him to make sure out salvation; so if your sons be hot co-olgerarii, labourers iu some course of life, to make sure their inheritance, though you bave been called wise in your generation, that is; rich in your own times, yet you will be called fools in your generation too; that is, ignominious and wretched in your posterity. In a word, he that will be nothing in this world, shall be nothing in the next; nor shall he bave the communion of saints there, that will hot bave the communion of good men here. As much as he eau, he ïrustrates God's creation; Goal produced things of nothing, and ho endea'ours fo bring ail fo nothing again; and he despises lais own immortality and glorification; for since he lires the life of a beast, he daows that he could ho content fo die so too, et accetoit animam in vano, he bath received a soul to no purpose. This grace of lips then, this ability to do good to the public,

]28 PR«CnED XT PXt'L'S CROSS. [SES. CLt[L we are bound to bave; but we are hot commanded to love it, as we are the pureness of heart; we must love to bave it, but we must not be in love with it when we bave it. Iut siuce the I-Ioly Ghost bath chosen to express these abilities, in this word, Grace of lips, that intimates a duty of utterance, and declaration of those abilities which he bath. Habere te aywcere, et e te ihil habere; to let it appear in the use of them, that thou hast good parts, and to confess that thou hast nothing of thine own; hoc est ec it.orat«m esse, ec s,«perb«m; therein thou art neither unthallkt'ul fo God, nor proud of thyself. As lle tllat hath no other good parts, but money; and locks up that, or employs it so, as that his lnoney feeds upon the commonwealth, and does not feed it, (that is, lies glmwing and sucking blood, by usury, and does hOt make blood, by stirring and walking in merchandise,) is an unprofitable member in state; so he that bath good parts, and smothers them, in a retired and useless lire, is inexcusable in the saine measure. XVhen therefore lnen retire themselves into cloisters and monasteries, when they,viii llOt be content with St. Paul's diminution, to be changed front Saul, to 1-'aMers, (which is little) but will go lower than that little, by being called mbtorites, less than little, and lower than that, inins, least of ail; and yet find an order less than that, as they have donc, lltti, nothing at ail, ex ore sw, out of their o,m mouths they shall be judged; and that which they have ruade themsel'es here, God S]lall make them in the world to corne, nothing at ail. PaM«m sepult« disttt inertiw celata :irt«s, it is ail one as if he llad no grace of lips, if he never have the grace to open his lips; to bury hilnself alive, is as much wrong to the state, as if lle kill himself. Every lnan hath a politic life, as well as a natural lire; and he may no more take himsclf away ri'oto the world, than he may make himself away out of the world. For he that dies so, by withdrawing himself from his calling, from the labours of mutual society iu this lire, that man kills himself, and God ealls llim not..l[orte moriet«r, he shall die a double death; an allegorical death here, in his retiring, from his own hand; and a rem death from the hand of God hereafter. In this case, that 1% soli, ll'o be to him tkat is alone, hath the heaviest weight with it; when a man lires so alone, as that he respects nobody but himel, hi own ee, and hi own ends. For, te um up all conceming this part, the subject, as out principal duty puren of hea towards God, and te love that entirely, earnest]y;  the next is e grace of lips, ability te serve the public; which though we bound net te love it with a pride, we are bound net te mother with a retiring. And then for these endowment (for being relious, and seiceable te the tate) tbe king shall be out friend. Which is out second general paoe, te which, in out order proposed, we are new corne. A it i frequent and ordinary in the Scriptures. when the Holy Ghost would express  superlative, the highest de,ce of any thing, te express it, by adding the naine of God te if (as when Saul and his company were in such a dead Meep, as that David could take his spear, and pot of water frein under his head; it i eaed, Tardemath Jekovak,,por Domini, The eleep of te Lord, the greate sleep that could possess a man; and so in many other places, fortitudo Domini, timor Domini, siify the greate strenah, and the greatest fear that eould fall upon man)  also doth the Hdy Ghost often descend from God, to G's lieutenant; and as to express superlatives, he does somerimes use the naine of God; so doth he also sometimes use the naine of king. For, Rees sunt summi reis defluxus (says the author, who is so ancient, that no man can tell when he w, Trismegistus) God is the sun, and kings are beams, and crannations, and influences that flow from him. Such is the manner of the Holy Ghost expressing himself in Esay. Tr skall be forotten seventy years, accordin fo the years of oe kin9 ; that is, during the time of any one man's lire, how happy and fortunate soever. And so also the miserable and wretched este of the wicked, is likewise expressed, lIis koe shall be rted out of his dwellin, and shall drite him fo the kin of fears ; that to the greatest despair; Ad refera iterituum (says the vulgar) to the greatest destruction that cau be conceived. So that in this first sense, Amicitia re9is, the king's frienhip that  promised here, (the kiug shall be his friead) is a superlative friendsp, a spreading, a diting, an univeal friendship. He that is thus qualificd, all the world shall love him.  Ih xii. 1. t Job x, 14. VOL. -!. K

Se also by the naine of king, both in the Scriptures, and in Josephus, and in many ]note profane and secular authors, are often designed such persons as were net truly of the tank and quality of kings; but persons that lived in plentiful and abundant fortunes, and had ail the temporal happinesses of this life, were cailed kings. And in this sense, the king's friendship that is promised here, ( Tlw kin 9 shall be his friend) is ntilis amiitia, ail such friends as may de him good. Goal promises, that te men thus endowed and qualified, belongs the love and assistance that men of plentiful fortunes van give; great persons, great in estate, great in power and authority, shall eonfer their favours upon sueh men, and net npon sueh as only serve te swell a train, always for ostentation, sometimes for sedition; mueh less shall they eonfer their favours upon sycophants and buffoons; lêast of ail upon the servants of their vives and voluptuousness; but they whom God hath ruade kings in that sense, (masters of abundant fortunes) shall de good te them only ",vho bave this pureness of heart, and grave of lips. But if these words be net only intended of the king literally, that he shall de good te men thus endowed and qualified, but extended te ail men in their proportion, that ail that are able should de good te such persons; yet this text is principally intended of the king himself, and therefore is se expressed singulady and eml,hatically, The kiny shall be his fr&nd. As Goal hath appointêd it for a partieular dignity te his spouse, the ehureh, That kinys shall be tl, eir foster.fathers, aM queens thelr n«rses»; se God hath designed it for a partieular happiness of religious and capable men, that they may stand before the king, and hear his wisdom, as the queen of Sheba observed of the servants of Solomon, and pronouneed them happy for that '. This thên is a happiness belonging te this pureness, and this grave, that the king shall net only ner absolutely rely upon the information of others, and take sueh a measure, and such a eharaeter of men, as the good or bad affections of others will present unto him; but he shall take an immediate knowledge of them himself; he shall observe their love te this purêness of heart, and their grace of lips, and se beeome their friend. z Isaiah xLiXo 23.  1 Kings x. 9.

IR. CLIIIo] pRI.ACHED  VU.'S C0S. 131 Unto whieh of the angele eaid God at any rime, Tou a  on, says the apostle '. Inde to none of them; it w a naine culiar to Christ. Unto what man did God ever y, Thou art my friend [ only to one, to Abmham, ([«rael, and Jacob, and seed ofAbraham yfrind ») Jchoshaphat befo this had taken knowledge of this friendship between God and Abraham, (Didt thou hOt gie this land fo the eed of Abraham tk 9 friend tir ever ?) And so doth S. James lso record this fi.iendhip after, (Abraham bd&ved, and he a called the fi'iend OE God:.) Goal never callod any man fi'iend, but him to whom he gave a change of naine, and honourablo additions. He eled him Abraham, namo of dilatation, Patrem multitudinum,  fnther of muhitudes; he mado him able to do good  others; for ho did not only Blessod shalt thou be, for thnt might be, bleed of other, or blessed amongs* othe; bu if is hot Eri» benedictu», but Eriê benedictio, Thou shh ho n blessing, A blessit 9 to others ». I will mnko thoe  blessed instrumen* of eonveying my blessings other men. That is God's friendship, and the highest preferment tht man is enpnble of in this lire, to extend men be)-ond themselves, d make them his instruments to others. Step we a step lower, from God to the king; for as kiugs have no example but God, so cording  that exalnple they are reserved, and sparing in affordiug that naine of friend to any. For,  moral meu hve note frienhip implies some degre of equallty, which cannot stand between king and subject. But this is the encouragement to this loving of puness, and this sceking the grace of lips  that this is the true and the Oldy way to that friendship of the king, which is intended in the word of this text. The woM is aymA°; and nayual bath such a latitude in the Scriptures,  msy well give satisthction to any subject: for ay«a signifies amare, to love; and so the king shall love this man. But we bave known cases in which kings bave been fain to disguise and dissemble their love," out of a tenderness "and lothness to grieve them whom they bave loved before; and so the king may love this man, and he never the better. Therefore this word ayna, signifies sociare, to draw him nearer, to associate him to him, in counsels, and other ways, and always to afford him easy accesses unto him; but we bave known cases too, in which kings, though they bave opened one cabinet, their affections, yet they bave shut up another, theirjudgments, and their last purposes, even from them whom they bave drawn near them. For kings naturally love tobe at their liberty; and it is not only a greatness, but an case, tobe able to disavow an instruction, upon the mis-understanding of the minister and instrument. Therefore against such intricacies and entanglings, this signifies docere, the king shall teach him, inform him directly, candidly, ingenuously, apertly, without any perplexities or reserrations. And who would not purify his heart, and add grace to his lips, that he might taste this friendship of the king, to be loved by him, and feel the influences of his affection, tobe drawn near him, and made partaker of his consultations; to be taught by him, and carried all the way with clearness, and without danger of mistaking. And who would hot employ the thoughts of a pure heart, and the praises.of graceful lips, in thanksgivings to Almighty God, who hath blessed us with such rimes, as that such subjects bave round such a king! Neither is this encouragement to this pureness, and this grace in our text, only in the benignity of the king, (which yet were a just provocation, that the king would consider such men belote others; for ail kings do not always so) but it is in his dut-y, it is in his office; for, (as out translators bave expressed it) we sec it is not said, the king will be; but, the king shall be his friend; it is not an arbitrary, but a necessary thing. God, in whose hands the king's heart is, and who only can give law, and precept to the king, bath saith, Te iny sall be isfriemf. leither bath God left the king at that largeness, that he shall seem to be his friend, and do for him as though he were his friend, but yet hot be so. Etiam slmdare ¥ilosoiam, tilosotAia est; it is a degree of wisdom to seem wise. To be able to hold the world in opinion that one is 'eat with tle king, is a degree of greatness. And we bave seine tales, and apophthegms te that purpose; when mcn bave been suitors te the king for that faveur, that they night lim but good-morrov in his est, therèby te put in, pressions in the bèholders, that they had a farniliar interest in him. But when the grounds of this royal friendship are truc and so]id, pureness of heart, and grace of lips, the frièndship rnust be se too. And thèn thc grounl I)èing good, as it is net ssid, the king shal! seem te be, lut he shal! be; se it is net sid, the king shall hve heen, but he alcali le; he slal! be se sti]l, hè shll continue this friendship; but yet, but se long as this purencss and this grace continues, which prodtced this friendship in him. For all this reat frane, the friendship of the king, turns this little hinge, this particle, this raonosyllble, shal! be is, is friend. And te whorn bath that is relation. Te ]irn, and him only that bath both purèness of hèart and grace of lips. Neither truth in religion, ner abilities te serve thc public, must le wanting in him te whom the king shall ho a friend. For for thè first, sincerity in religion, St. Arbrose e.xpressed that, (and the other too) elegantly; 4 idoneum Futabo  mi]ri da cosilittm, tti on dct $ibi.  Can I think him fit te give me counsel, that mis-counsels himsilf in the lighest business, religion . mii eum eacctre crec[ctrn, çul i6i or eacat. shall I think that he will study ne, that neglècts ]imself, his best self. the seul itself.  And then for his doing gooI te the ab e2ciedo, e e2clum dicedum, says ho , He only is fit for an oflce, that knows how te execute it; he rnust bave purencss of leart for his end; for he that proposes net that end, wil! make an iii end. And he must bave this grace of lips, which implies that civil wisdom, which, (as the philosophèr notes) Verscttur ci»ca media loerveiet(]a; Ho nmst know wherèin he may be usefnl and lenetïcial te others, thankfu! te God, profitable te others that is his circumfèrence  and then his centre hère, is the love of the king. For these destroy net one another, religion and prudence. As that ]ove -hich Christ bare te St. Jo]n, who ]ay in his bisera, (towards whom Christ had certaiuly other human sud affectionate respects, than he had te the rest) ruade him net  Ambse, Oflc. 1. ii. 22.

] PREACHED AT PAUL CROSS, [S. the less fit te ho an apostle, and an evangellst; ner the great oce of apostleship ruade him net unfit for that love that Christ bare him; se both these endoents, pureness of hea, and grace of l]ps, are net only compatible, but necessary te him te whom the k]ng shall be a frend. And both these doth od requ]re, (if we cons]der the force of the original wor) when says, Bri5 ye nen o u'isdom, and known amony te tribe, and I w/Il a'e them rulers oer you . For that addition (nown amog the tribes) exeludes oesered men, proud and inaeeessiblo men: fltough God do hot intend tbere popular men, yet ho does intend men acceptable to the people. And when David cornes to lustration, fo a sifting of his family,  ho ys, IIe that walketk in a peoEect *Ca!l, he shall serre me*'; expressing in that, dis pureness; so intending to speak of this graco of lips, whieh is an ability to be useful fo others, for which nothing makes a man more unfit than pride, and harshness, and hardness of aeeess, ho scaree knows how to express himself and his indignation against such a man; iz (says he) that hat a proud Ioo, ad a heart, I cannot; "and there ho ends abruptly; he does hOt say, I eannot work upon him, I cannot mend him, I eannot pardon him, I cannot suflèr him; but ouly, I eannot, and no moto; I eannot te]l what to do with him, I eannot tell what to y of him; and therefore I givo him over: him that bath a proud look, and a high heart, I cannot. Vhatsoe-er his graec of lips be, how goed soever his parts, he doth hot only want the principal part, pureness of hea, but he eannot be a fit instrttnient of that most blessed union between prince and sul0eet, if his proud look, and harsh behaviour make him unaeeepmble fo honest men. If was (says the orator *s to the emperor Theod sius) Execratlo poarema, An exeeration, and an expressing of their indication, beyond whieh they could hot go, when sking of Tarquin, L ibidlne prwcipitem, avaritia cŒEeum, ]trors eeordem, crudeHtate immatem, ocarttnt s*tperbttm, They thought if enough to eall a man that w licentiou and eovetous, and furiou,, azd bloody, proud; a pumetnt st#cere contitium, they thought themselves sufficiently rerenged upon him for M1 their wievance,, and that they had said  mueh  any omtor in an inveetivo, any  Deut. i. 13.  PsMm ci. 6.

poe in  tire, eould y, when they hd impfind tht nme upon hi memory, Trquin the Proud. To the therefooe that hve sinuted themselves to the friendship of the king, without these two endoents: if the king bath alwys Christ fo his exmple, if he sy to them, Amice, 9uomodo inrattif Friend, o, came you in*er If you had hot this wedding garmeng on, or if this wedding germent were hOt your o, but borxd by an hoeritieal dissimulation, Amiee, quomodo intrasti? Though you be never sa mueh my friend, in never  near plaeo to me, I must know how you got in; for, I ha'e but two doors, (indeed, hot two drs; but a gare, and a wicket; a eater, and an inferior way.} a relious hea, and useful pas: if you bave noE these, if you fear hOt (d, d if you study hOt, (as I da) the welfare of my people; you are hOt came in at my gare, (that is, ligion) nor at my wieket, (that i the good of my people:) and therefore, how near soever you be erept, I must bave  reew, an inquiry, to know, uomodo intrasti, how you came in. But for thoso whieh havç these two endowments, (religion, and eare of the publie) we have the word of the King of kittgs, of God himselç, in the mouth of the wisest king, King Solomon, The kin shall be hi» frlend: and the kin.oE bath Crist himself still for his exam#e, rho lored them rhom he led to the end: for, as long a the reason, upon whieh he ground his word nmin% Be#is erbun regi re est , The kin{ word, the king' love, tho king' favour, rçqi re est, i a king upon the king, and binde him to hi word, as well a hie subjeets ara bound to him. To reoelleet and fksten thee pieces; thee be the benefits of thi purenes of heart, and graee of lips, first, that the king hall ta}e an immediate and penal knowledge of him, and hot be misled by faloe eharacters, or false image of him, by any breath that would blast him in the king' ear. And then, that ho shall take if to be his royal oMee, and Christian luty to da eo; tht fo those men, whom he find sa qualified, he shall be a friend in ail those eeptations of the word in o text: amabit, he shaH lovo them, impa hi affections  them; eociait, he h ooe Matt. i. 12. e Demoh.

13e PREACnED AT PAL'S CROSS. t8ERo CL|Ilo ciate them to him, and impart his consnltations unto them: and sociai again, he shall o along with them, and accompany their labours, and their services, by the seal of his conntenance, and ratification; and doceit, he shall instruct them clearly in just pleasnre, withont entangling, or snaring them in pelexities, by ambiguous directions. This is the capacity required (to be religions'and useful;) this shall be hisfriend; and this is the compass of our text. Now, beloved, as we are able to interpret some places of the iRevelation, better than the fathers could do, because we bave seen the fulfilling of some of the prophecies of that book, which they did but conjecture upon; so we can interpret and apply this text by way of accommodation the more usefu]]y, because we have seen these things performed by those princes whom God bath set over us. We need not that edict of the senate of Rome, Ut sub titulo.aratiarum ayendarum, That upon pretence of thanking out princes, for that whieh, we say, they had donc boni principes, quoE facerent reco.anoscerent, good princes should take knowledge what they were bound fo do, though they had hot donc so yet. We need hot this ei,uit, nor this disguise; for God's hand hath been abundant towards us, in raising ministers of state, so qualified, and 8o endowed; and sueh princes as have fastened their friendships, and eonferred their favours upon sueh persons. We eelebrate, seasonab]y, opportunely, the thankful acknowledgment of these mexies, this day: this day, vhieh God ruade for us, aeeording to the pattern of his first days in the ereatlon; whe,, vesTer et mane dies.uuus, the evening first, and then the morning ruade up the day; for here the saddest night, and the joyfullest morning, that ever the daughters of this island saw, ruade up this day. Consider the tears of liehmond this nié]at, and the joys of London, af this place, at this rime, in the morning; and we shail find pmpheey even in that aying of the poet, 2Vocte pluit tota, showers of rain ail night, of weeping for out sovereign; and we would not be eomforted, beeause she was hot": and yet, redeunt sTectacula maè, the saine heart, the saine eyes, the saine hands were ail directed upon recognitions, and acclama-

SEllo CLlll.] PBEACHED AT PAUL'S CIOSSo 17 tions of ber successor in the morning: and when evcry one of you in the city were running up and do like ants with their eygs biger than themselves, every man with his bags, to seek where to bide them safely, Almighty God shed down his Spit of unity, and recollecting, and rosedne, and quieoeence upon you ail. In the death of that queen, unmatchable, inimible in ber sex; that queen, wortby, I will hot y of estoçs years, I will hot say of Methusalcm's, but worthy of Adam' years, if Adm had never fallen; in her death we were ail under one common flood, and depth of tears. But tbe Spirit of God moved upon the face of tbat depth; and God id, Let there  light, and there was light, and God saw ff,af tbat ligbt *s g. God tk pleure, and çound  svour of test, in our peaeeful eheerfulness, and in out joyful and confident pprehension of blessed dys in his government, whom he had prepared af first, and preservcd so often for us. As the rule is true, Cure de malorincieosterl tacet, maifeatum or ilem facere Trwsentem*', when men dare hot spek of the vices of a prince tbat is dead, it is eeain that the prince tiret is alive proeeeds in tbe saine vices;  tbe invemion of the rule is te toe, Cure de bono rlncie loquuntur, when men may speak freely of the virtues of a dead prince, it is an evident argument tiret the present prince practises tbe saine viues; for, if he did hot, ho would hot love to hear of them. Of her, we may say (that which w well said, and flierefore it we pity it should hot be once truly said, for, so it w hot, when if was first said to the emperor Juliau) Aïkil umile, aut abjectum yRadt, quia norit de se,emper loquendum; she knew the wofld would talk of ber after her death, and therefore sbe did such things all her lire as were wohy to be talked of. Of her glorious sueesor, and out gracious sovereign, we may sny; Onero, um t,ere bono princii "°, It would have troubled any king but him, to bave eome in succession, and in eomparison with such a queen. And in them botb we may observe the unsearehableness of tire ways of God; of thcm botb, we may y, Dominns fecit, It i the Lord that hath done it, and it is vonderful in out eyes': first, that a

138 va.cI.D AT VAVL'S CaOSS. [SZa. CLIn. woman and a maid should have all the wars of Christendom in her contemplation, and govern and balance them ail  and then, that a king, born and bred in a warlike nation, and so accustomed to the sword, a that it had been directed upon his own person, in the strength of his age, and in his infancy, in his cradlei in his mother's belly, should yet bave the blessed spil.it of peace so abundantly in him, as that by his councils, and his authorityi he should sheath ail the swords of Christendom agaiu. De.forti effressa dulcedo °s, sweetness is corne out of the strong, in a stranger manner, than when Samson said so in his riddle; and hovsoever another vise king round it truc,.4dma,aturata calcaR.fazura, The person that is full despiseth honey s, they that are lutted with the benefits of peace, would fain change for a war; yet the wisest King of ail hath pronounced for out king, B««ti pacifici, Blessed are the peace-makers s'. If subjects will hot apprehend it with joy here, the ldng himself shall joy hereafter, for, Therefore (says that Gospel) therefore, because he was a peace-maker, he shall be called the child of God. Thouh then these two great princes (of whom the one con-re.r/at Cristo, reins now with Christ °, the other reigns here over us, 'ice Cristi, for Christ, were near in blood, yet thus were they nearest of kin uod uterque optimus «, that they were both better than any other, and equal to one another. Dignus altér éligi, alter éli.qéré, that she vas fittest in that fulness of years, to be ehosen and assumed into heaven; and he fittest (as St. Paul did beeause it was more behooveful for his brethren) to ehoose to stay upon earth, for our protection, and for our direction; beeause (as in all princes it is) rira pri*cilois loerloetua censura, there cannot be a more powerful increpation upon the subject(excesses, than when thev sec the king deny himself those pleasures which they take. As then this place, whcre we all stand now, was the sanctuary whither we all resorted this day, to receive the assuranea of out safety, in the proclamation ofhis undoubted title to this kingdoln, so let it be our altar now, where we may sacrifice our humble thanks to God, first, that he always gave the king a just, and a religions patience of net attempting a eoming into this kingdom, till Goal emptied the throno here, by tramlating that queen te a throne more glorious. Perchanee he was net without temptations fmm other men  haro donc otherwise. But, ad principatum per obsequium eenit ", he came te be king by his obedience, his obedienee te the law of nature, and the laws of this kingdom, te which seine other king would haro disputed, whether he should have obeyed or no. Cttm omnia faceret imperare «t deberet, niii feeit, t imperaret; ail his actions, ail that ho did, showed him fit for this erown, and yet ho would de nothing o antieipato tha ffext let us pour out out thanks te God, that in his entmnee h was behdden te no by-religion. The papists could net make him place any hopes upoa them, ner the puritans make him entertain any fears frein them; bu his God and out God; as he brought him ia lactea, by the sweeg xvay of peaee, flag flows with milk and honey, se he brought him ia rqia, by file direct and plain way, without any deviation or deseeng ino ignoble fiatteries, or servile humouring of any persons or factions. XVhieh noble, and Chrisfian courage ho expressed more manifestly, when, after tllat infamous powder-treason, tho intended dissolution, and conflagration of this state (that plot that even amazed and astonished the devil, and seemed a mirlo even in hell, thag treason, whieh, whosoever wish might be covered new, is sorry hat it was discovered then, whosoever wishes that i might be forgotten, wishes that i had proeeeded; and thereforo le out tongue cleave unto the roof of out mouths, if we de no confess Iris loving kindless belote the Lord, and his wondefful works belote the sons of men) then I say, did his majey show this Christian courage of his more manifestly, when ho sent the profession of his relion, tho Apology of the Oath of Allegianee, and his opinion of the Roman antiehris, in ail lanages, te all princes of Chrioeendom. By eion of whieh book, though there haro fisen twenty Rabshakehs, who have railed against out God in railing against out ligion, and twenty Shimeis, who have railed againsg the peton of his sered majesty (for I may pronounee that the humer of them who have barkod, and «narled * Ptm ad Theodosi.

at that book in writing, is scarce less than forty) yct scarce one of them all hath undertaken the arguments of that book, but either rcpeatcd, and perchance enlarged those things which their own authors had shovelled together of that subject (that is, the popes temporal power) or else they bave bent thcmselves maliciously, insolently, sacrilegiously, against the person of his majesty; and the pope may be antichrist still, for any thing they have said to the contrary. It belonged only to him, whom no earthly king may enter into comparison with, the King of heaven, Christ Jesus to say, T]tose that thou ffavest me bave I liept, and noe of them is lost'B; and even in him, in Christ Jesus himself, that admitted one exception; Judas the child of perdition was lost. Out king cannot say that none of his subjects are fled to Rome; but his vigilancy at home bath wrought so, a.s that fewer are gone from our universities thither, in his, than in former timcs; and his boeks abroad bave wrought , that nmch greater, and considemble persons are corne to us, than ara gone from us. I add that particular, (from out universities) because we e, that since those men whom our universities had bred, and aduated before they went thither, (of which the number was great, for many years of the queen's rime) are worn out among them, and ded; those whom they mako up there, whom they bave had from their first youth there, who bave received all their learning from their beggarly and fmgmentary way of dictates there, and were never grounded in out schools nor universities, bave proved but weak maininem of that cause, compared with those men of the fir timcs. As Plato ys of a particular natural body, he that will cure an ill eye, must cure the head; he that will cure the head, must cure the body; and he that will cure the body, mt cure the so; that is, must bring the mind to a temperature, a moderoe tion, an equanimity;  in civil bodies, in states, head, and eye, and body; prince, and council, and people, do all receive their health and welfare from the pureness of religion: and therefore, m the chiefest of Ml, I chose to insist upon that blessing, that God hath given us a religious king, and religious out of his undersnng. His other virtues work upon several conditions of