THE CREATION OF THE PRINCE. A Sermon Preached in the College of Westminster, on Trinity Sunday, the day before the Creation of the most Illustrious PRINCE of Wales. By DANIEL PRICE, Chaplain in Ordinary, and then in attendance on the PRINCE.   printer's or publisher's device 
AT LONDON Printed by G. Elder, for Roger jackson, dwelling near Fleet Conduct. 1610.   

To the right Honourable Lord, worthy the confluence of all honourable happiness, ROBERT Earl of Salisbury, Lord high Treasurer of England, one of the Oracles of his majesties most Honourable Privy Counsel, Knight of the tres-noble order of the Garter.  
MOST HONOURABLE, most Wise, most Worthy Lord, it is the second time I present a testimony of my most humble observance to your honour: The beams of that splendour of goodness in you, have shined upon many sons of those two Sisters, the Church and Commonwealth, among whom I do most joyfully acknowledge my happiness, in obtaining an honourable promise, by the mediation of My royal Master, the illustrious PRINCE.  
The Widow in the Gospel offered to the treasure, a little Money; the Woman a little Oil, to her Saviour: Another in the Story, a little water to his Sovereign: my little I offer to your honour, is much less than theirs: If this shall add any life to my suit, and procure any more favour from your honour, I shall acknowledge how you worthily imitate God himself, who rewardeth an hours work with a days wages: which God as he hath already endowed you with the heart of Prudence, so I hope he will ever-direct your Lordship with his hand of Providence, that you may be famous to posterity, gracious to This Kingdom, and glorious in His Kingdom: this I wish, this I pray for, thus I rest.  
Your honours in all dutiful observance DANIEL PRICE.   

A Sermon preached in the Abbey of Westminster, on Trinity Sunday, the day before the Creation of the illustrious and gracious Prince HENRY Prince of Wales.  Psal. 51.10. 
Create in me a new heart.  
RIght Reverend, Right Honourable, Worshipful, and well-beloved: They that have weighed sins in the balance of iniquity, have found some to be more heavy than others, by many degrees, either in the Causality, 
Albertus' in Compend. Theolog.  (as the Schools speak) as that sin of Lucifer, or in the generality, as the sin of Adam, or in the deformity, as the sin of judas, or in the difficulty of Pardoning, as the sin of julian: These be sins of the highest elevation, towering, and mounting up to call for perpetual desolation, and branded with the blackest character that ever any sins were.  
For other sins the ancient have compared them to sundry beasts, to show the beastliness thereof, Envy to a Dog, Anger to a Wolf, Sloth to an Ass, Avarice to a hedgehog, Gluttony to a Bear, Luxury to a Boar: Some others have described them by some diseases, to manifest the fulsomeness and loathsomeness thereof, Pride by an inflammation, Luxury by a Fever, Envy by a Leprosy, Anger by a Frenzy, Sloth by a Lethargy, Avarice by a Dropsy, Superstition by the Plague, and these be common, O too common ever since the sons of Adam received the tainture of blood from the first offence of their first father!  
But what commerce have the Saints with sins? there is no fellowship between righteousness and unrighteousness, no communion between light and darkness; 
Gen. 25.22. 1. Sam. 5 4. Math. 21.13. Reu. 12.7. 1. joh. 3.9.  and if one womb cannot contain jacob and Esau, one house the Ark & Dagon, one Temple prayer & merchandise, one heaven Michael and the Dragon, how shall one soul retain pollution and sanctification? Saint john testifying, that he that is borne of God doth not sin, neither can he sin, because he is borne of God: 
Austin.  but David hath confessed though a Saint, a King, qui habuit sanctitatem, non solum unctionis sed functionis, that by his own experience he found it, that seven times a day doth the righteous fall. 
Epist. 46.  And hereupon Saint Hierom to reconcile these two places, asketh the question, Si justus quomodo cadit, si cadit quo modo justus, and answereth himself, that he falleth by sin, riseth by grace, falleth by his fault, riseth by his faith, or as another, homo cadit non justus, 
Zanchius.  as a man he offendeth, but as a Christian man he reconcileth himself to God: and being borne of God, sinneth not: nay as Saint john speaketh, he not only doth not sin, but he cannot sin, that is, 
1. john. 3.9.  desperately, without remorse they cannot sin, and presumptuously without fear they do not sin, neither do, nor can, sin desperately as Cain did, presumptuously as Pharaoh did; maliciously as judas did; blasphemously as julian did, for the seed of God remaineth in them.  
Howsoever therefore the slips and slidings of the best servants of God be registered, that he that standeth may take heed lest he fall, yet no one of them hath fallen finally, totally: And howsoever, this sweet singer of Israel (whose heavenly Anthem I have chose for this solemn celebrity) though his foot had almost slipped, nay though he had fallen, and descended down, down, down into the shadows of death, into the snares of death, into the Chambers of death, yet behold his sun-rising as Orient as ever it was, he is again created to walk in righteousness and holiness before God all the days of his life. The word CREATED, will be the sum of my succeeding discourse: first thereby to remember those many that have this day received holy order here, from that honourable Prelate, 
Lord Bishop of Lintolne.  and most reverend Father, who most carefully advised them of the dignity and duty of that function, and who are now created anew, and are to forsake all the world, nay their own selves, as the Disciples did, & in the prime of the Church those Primitives that would be no Possessives, 
Lorinus in 2. Act. Apost.  some left all they had, others sold all, others gave all; so these should so much neglect all things for Christ's sake, as that they were at the first created to the image of the earthly man, earthly, so now they should be created to the image of the Lord from heaven, heavenly.  
And secondly, my choice of this Text was chief to solemnize this great Feast of the CREATION and investiture of my most gracious Lord and Master the Prince, to add solemnity to which Feast, 
Psal. 148.  were I as able as willing, I would take the course that David in 140. Psalm, to call from the heavens, the Angels, and armies thereof, Sun, Moon, Stars, heavens of heavens, and the waters that be above the heavens, I would descend from the orbs and arches, and summon the air, fire, snow, vapours, and winds. I would enter into the Ocean, 
Psal. 8.  and raise the Dragons, and all deeps, fishes of the seas, and all that passeth through the paths of the seas. I would warn a Convocation of all the world, and muster together mountains, and all hills, fruitful trees, and all Cedars, beasts and all cattle, creeping things and feathered fowls, Kings of the earth, and all people, Princes and all judges of the world, young men and maidens, old men and children to praise the name of the Lord: for if ever, now we may say, Blessed be the eyes, that see the things that we see, so royal, learned, and religious a King, so noble, worthy & gracious a Prince, the kingly father so happy, so excellent, the princely Son so rarely virtuous, so obedient, though I will not say as those heathen did of the Apostles, gods have descended to us in the likeness of men, yet I will with the heathen Historian confess, 
Xenophon.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Prince is an Image of God, which title is the most glorious chaplet, coronet, frontlet, tablet, bracelet of a Christian Prince.  

Aug. de Temp.  At the Feast of the Nativity we are taught to be borne again: at the Feast of Easter to rise again, at the Feast of Whitsuntide to pray for the spirit, at this Feast of Trinity to receive the spirit, and by this great and solemn long wishedfor Feast of this CREATION, we are taught to pray for the creating of new hearts, good souls, religious spirits, honest consciences. And howsoever the head of my Text serveth only for the Prince, the CREATION, yet the body of my Text serveth for all people, it is the renovation of the mind [Create in me a new heart] I have provided this messenger to send up to heaven for new souls; an ambassador quick of speed, faithful for trust, happy for success, whom neither the tediousness of the time, nor difficulty of the passage can hinder, but as a chariot of fire will presently be lifted up into the presence of the Almighty to seek his assistance. It is the messenger that Ezekias used to have the charter of his dares renewed: 
Esay. 38.3 2. Kings. 4.32. Math. 5.7.  that Elisha used to have the Sunamites child's soul renewed: that the sick of the palsy used to have his hands, and feet renewed, and that David used to have his heart renewed. It is prayer, the language of heaven, the tongue of Canaan, 
Austin in Soliloq.  the speech of Zion, the music of jerusalem, the harmony of sinners, the melody of Saints. It is that fire which being kindled by the spirit of God, in the Temple of the soul, will ever burn upon the Altar of the heart, and ever ascend from the censor of the Tongue, till thou hast obtained of God the petition of David, Create in me a new, clean, pure, undefiled, uncorrupted heart. 
Divisio.  I will only insist upon these two parts; first the greatness of his suit; 
Duae parts.  no purgation, or cleansing, or curing, or recovering, or quickening, but a new creating; Create in me. Secondly, the greatness of his sore & sorrow, not his hand, or foot, or eye, or head, only ill affected, but his heart, the best member, the Metropolis of his soul, Create in me a new heart. And of these briefly, praying as Saint Austin did on the like occasion, Deus faciet hunc textum tam commodum quam accommodatum. God make this text so commodious for our souls, as accommodated for these our times. And first for the Creation.  

Prima. pars. Hosiod. ovid. Plato. vide Philip. Mornay lib. 10 de vera Religione. Tull de Nat. Deor.  The Creation is the Genesis of the book of God, the first Act in Nature, as Heathens confess, the first overture of God's power, as Divines witness, a work so wonderful, that the Atheist inquireth of Plato, quae ferramenta, qui vectes, quae mollitiones, quae machinae, tanti operis fuerunt, what were the Engines, posts, machinations, pullyes, levers, pillars, scaffolds, of so great and wonderful a work.  
Who can imagine that so many things, diverse in quality, immense in quantity, high in sublimity, deep in profundity, could ever be made: that so many sinews and joints, and connexion's and concatenations should be so orderly disposed in that great Fabric: Nasci, to be borne is a wonder, a body though little, to be so framed, the joints to move so actively, the sinews to stir so nimbly, senses to utter force so sharply, the lungs to breath so powerfully, 
job.  it drew job into admiration, and to ask who hath framed thee in the womb? but to be Created, a world so massy, so mighty, unless man look with the eyes of Grace, through the windows of Nature, he cannot as a natural man perceive it: but Moses taught it, 
Plato Moses, Atticus. Gen. 1.  Plato learned it, and though the Atheist do not believe it, yet in the first of Genesis, in the Capital Characters of Heaven and Earth it is described, and some undertake to free Aristotle from denying the Creation, though his works do much oppugn it, he being as ambitious to overcome all other opinions, as his Scholar Alexander to conquer other Nations.  
The word Create, 
Aquivas.  in Scripture is taken by the Schoolmen & Fathers diversly, pro prefectione ex nihilo, In the Image of God he created man: pro generatione ex propria substantia: 
Gen. 1.27.  These are the generations of the Heaven and the Earth, as in Genesis. 
Gen. 2.3.  Pro renovatione, as in Esay. I will Create a new Heaven, 
Esay. 65.17.  and a new Earth; pro donorum Christus infusione, as in the Ephes●●ns. Created by his spirit to good works: 
jer. 31.22.  pro filii Dei incarnatione, as in jeremy, The Lord hath created a new thing, a woman shall compass a man. And in this place pro regeneratione, as some, pro justificatione, as others. Improperly it is used many ways, as either that in our Anniversary Act and Commencement of the Universities, the Creation of our Doctors: or as at this feast the word is used for the Royal investiture and Creation of the most noble Prince. But to return to our purpose.  
Regeneration may fitly be called a Creation; In the one, the other is shadowed: In predestination the huge and vast deep, the dark form whereof can hardly be discerned: In vocation, the separating of light from darkness, of knowledge, from ignorance in the soul. In justification the Sun is created, the beams of grace begin to shine. In glorification, the new Adam is framed after the image of God, and placed in the Paradise of immortality: David had tasted of these rivers of Paradise, he had been predestinated, called, justified, but now these streams and currents were dried up, his form was in a chaos, his sun in a cloud, folly had polluted his eyes, filth had possessed his thoughts, blood had defiled his hands, shame had covered his head, sin had profaned his heart, not only, no whole part in his body, but no whole part in his soul, no means to cure him, to create him a new. There was a time when he cried out Concaluit cor, et exardescit ignis, my heart is hot, 
Psal. 39.3. Aust. in Psal.  and the fire is kindled within me. But now his heart is cold, the fire is quenched, the spirit is departed, his soul is expired, and he is even as a dead man, Corpus inane animae.  
Of Hermotinus it is recounted that he sometimes lost his soul, that it would departed from him at times, and come home again: such was David's state, he was in a trance, not a slumber alone, but a strange Lethargy: jonas that slept so fast, when the waves, winds, storms, outcries of the Sailors, stretchings of the tackle, the Sea, the ship, the Heavens could not awake him: David slept as sound as he did, days, weeks, months, a whole year, he had in the course of his life many enemies; Saul warring, Shemei railing, Doeg entrapping, Philistines betraying, Absalon rebelling, Adoniah usurping, but all these not so great, as the two enemies that had set now upon him, besieged him, boarded him, possessed him, adultery and murder: adultery had adulterated his soul, and murder had almost murdered his heart: he was almost in that sorrowful state that Saint Bernard describeth a hardened heart, 
Bernard ad Eugenium.  which be it extimulated and exulcerated never so much, yet will not be cut with compunction, nor softened with love, nor moved with mercy, nor alured with entreaty, yieldeth not to threatenings, unthankful for benefits, unfaithful in Counsels, unmerciful in judgements, shameless in dishonesty, reckless in danger, in things appertaining to men void of humanity, in matters concerning God full of temerity, unmindful of what is past, negligent of what is present, improvident of what is to come. Such almost was this heart of David, as secureles, and careless as any heart could be: Idleness had ushered Concupiscence, Adultery and blood revelled in his Court, nay in his heart, in them the vileness of his thoughts, hateful to God, nor the filthiness of his mind, hurtful to himself, nor the sight of his subjects, nor the observation of his servants, nor the blood of Vriah, nor the great belly of Bethsheba, nor the crying of those two cursed twins, Adultery, and Murder, could cause him to fear, till that Nathan had raised him, and the new spirit had created him.  
No marvel, though Pharaoh add sin unto sin, 
Exod. 10.20. Mat. 2.16.  or Herod join massacre to ambition, or Nabuchadnezzar join pride unto blood, 
Dan 5.27.  or Nero join villainy to mischief, or Catiline serve to join ruin to riot, or the wicked join the cartropes of iniquity to the cords of vanity, when the bowels of Gods elect, shall be so filled & possessed with carelessness. What shall refrain the wicked from sinning desperately as Cain, rebelliously as Saul, presumptuously as Pharaoh, aspiringly as Lucifer, treacherously as judas: when David, a man after Gods own heart, his Psalmodist, his Organist, his Prophet, his sweetest singer of Israel, should so offend the God of Israel, and need such a transformation?  
But the doctrine herein for us all, is this, 
Doctrine.  that though the godly may be in a trance for a time, and the fit of that sinful fever so strongly handle them, yet the Lord hath a mind to relieve them, and a power to revive them. David had the Practic of this Theoric, in all his soundings he sendeth to the well of Bethel, flieth to the city of refuge, the Well of God's favour, the city of God's power, he remembered even now, when his soul is brought to the uttermost pit, nethermost hell, yet by his respiration, by God's inspiration there is life in him, he sigheth out, and groaneth out, Create in me a new heart. That, as in the Acts when Eutiches, overcome with sleep, fell down from the third fit, Paul spoke, Trouble not yourselves, 
Act. 20.10.  for his life is in him: so may I speak unto you all, Right Reverend, Right Honourable, and Well-beloved, that he are me this day, though ye have seen David in his folly, in his fall, & that Scripture hath uncovered his nakedness so far, that he seemeth to be dead and buried, and to smell in the grave, as the Fathers expound that of Lazarus 4. days; 
Austin Ambros.  the 1. day by conceiving fin, the 2. by consenting, the 3. day by committing, the 4. day, by continuing in sin, yet there is life in him, and as David was a type of Christ, so the words spoken of Christ may be true of David, He was dead, but is alive, and he shall live for evermore: for whom God loveth, he loveth unto the end: all the devils in hell, all infernal complices cannot raze one of God's servants out of the book of life. 
Reu. 1.18.  None of them shall be lost, 
joh. 17.12.  though the sownings of their faith cause them sometimes to draw their breath so inwardly to itself, that no man can perceive it, yet the goodness of God shall embrace them, as Paul did Eutiches, their life in them, 
1. joh. 3.9.  their seed is in them. Solomon in the trance of Idolatry, jonas in the trance of recusancy, jeremy in the trance of impatiency, Peter in the trance of apostasy, Thomas in the trance of infidelity, God shall in these have a blessed purpose, both to such as are in these spiritual Apoplexies, and to others.  
Ireneus giveth 3. 
Ireneus.  reasons in respect of us, why the infirmity of the Saints are Chronicled in the book of God: 1. to give us warning, that both they and we have but one God, who was ever offended with sin, how great soever the persons were that wrought it. 2. to teach us to abstain from sin: for if the ancient patriarchs who went before us, both in time promise, covenant, love, & grace of God, and for whom (sins being yet not so many) the Son of God had not suffered, if they bore such reproaches among their posterity, that their corruptions are registered, what shall we sustain, that live in a brighter and later age of the world, and have continued beyond the coming of the Lord jesus. 3. to give us warning and instruction, that there was a cure behind, the sacrifice of the Lamb which was not then slain but for such as sin now, Christ dieth no more, no more sufferings, no more satisfactions. And as another well noteth, If that an apple, a wedge, a bribe, the turning back of the eye in Lot's wife, smile of the countenance in Abraham's wife, discontent once in Miriam, false fire once in Corah, and the like, if these deserved such punishment, what shall our customary sins, open and secret, of the eye and hand, in word, in works private within our own tent, public to the great Eye of heaven.  
S. Austen handling the point upon this Psalm, 
Austin. in Psa 51.  maketh this enarration, Commissum atque conscriptum est, it is done and written, not for thy imitation, but for thy instruction, to inform thee thus much, that if thou takest the wings of the morning, & fly from one end of the earth to the other, thou canst not find a soul so pure that hath not sinned, the chiefest, greatest, strongest, wisest, goodliest, godliest, have fallen; patriarchs, Prophets, Apostles, Martyrs, Confessors, stars, Angels, all have sinned, yea and some so fallen, that they never rose again: sin thou not, that thou mayst rise; but so rise from sin, that thou mayst never fall again. Fear, O fear the fall, swallow not the hook of delight, Conscientia, contristans scientia, 
Bernard in Cant.  as Saint Bernard doth etymologize the word, Conscience will follow, if sin be the Prologue, shame will be the Epilogue, the worm, the whip, the scourge of conscience will fear thee, she is marked and observed by her own eye, though no other eye perceive her, followed and chased by her own foot, though nothing in heaven or earth pursue her, she fleeth, feareth, and yet stingeth and fretteth, and hath a thousand witnesses within her own breast when she is free from all the world: Happy then if the conscience finding her misery, seek the promise, the promise take hold on faith, faith ask prayer, prayer ask God, that God hear, and mercy answer, that again, we may be created in holiness and righteousness all the days of our lives.  

Triplex Creatio spiritualis.  This Creation is spiritually wrought, first by Baptism, the character of Christians, mark of the Church, sign of the Chosen, oath of the Saints, livery of the Servants, assurance of the Sons of God, A peccato mundans, Poenam relaxans, rationalem illuminens, 
Albertus' in Comp. Theol. Eusebius.  Concupiscibilem ad bonum inflammen, Characterem inveniens, as Ratisbonensis collecteth the power and virtue hereof. Constantine never baptized before he was dying, and David never so baptized as here, when he was almost dead and then in his last gasp, wash me, cleanse me, purge me. Never any a more true knight of the Bath than he, he had the waters of jordan, pools of Shiloan, fountains of Lebanon, springs for the Spring, and fall of the leaf: But our Baptism doth create us anew, no sacrifice or sacrament of the old law so powerful, they were but remembrances gratulatory, no oblation propriatory, but this so energetical as that the form and frame, soul and body be changed: It is the great seal of the Charter of heaven which is proclaimed Omnibus Christi fide libus. 
Gratia gratis data. Gratia gratum faciens. Gratia praevaen. Gratia subsequens.  To all the Christian people of the world.  
Secondly we are Created by Grace, Grace is shed into our hearts. The distinctions of Grace among the Schoolmen will be harsh to many in this assembly, but all must know that in this we must acknowledge with the Prophet, Grace, Grace, 
Zechariah. 13.1  all is Grace, even that fountain opened to the house of David. For our righteousness cannot Create us, no more than we can Create it, for had we justitiam Gentilium, it were but vain and Philosophical, had we justitiam Pharisaeorum, it were but shadowy and legal, had we only justitiam Viatoris, it were but imperfect, and casual, no spark of our own can inflame us, only Grace can Create us: A sweeter word than Grace was never uttered, Miriams' Tabrel, asaph's Trumpet, jeduthun his Neginoth, David his cimbals, salomon's Songs, the Spouses sonnets, never made sweeter melody, than this beloved voice of the beloved GRACE. It is the Balm that runneth from the head to the beard, and from the beard unto the skirts of the garment, it is jordan that maketh glad the City of God, it is the robe of righteousness that covereth the whole man, & God giveth liberally thereof to every one, Gratiam dat, datam conseruat, consevatam multiplicat, multiplicatam remu●● erat, giveth Grace, freely, conserveth Grace given, multiplieth Grace conserved, and rewardeth Grace multiplied. Creati sumus per gratiam, we are Created by grace.  
Thirdly, Creati sumus per poenitentiam, we are Created again by Repentance, it is the spring of the life of man, the budding of the fig tree, the reviving of the withered lily, 
Plyn. Nat. Histor.  that as the Swallow reneweth sight, the Eagle reneweth youth, the Hart reneweth strength, 
Psal. 103,5  so Man by repentance casteth of the sin that presseth down, and is again Created and restored, purged, washed, sanctified.  
This Creation requireth many conditions as the Fathers observe: 
Aust. in Psal. Alber. de sacr.  for Repentance must be tota, wholly, with all the heart. Secondly, Amara, bitter, make lamentation, 
joel 2, 12 Ier 6, 26 Wisdom 6.18  and bitter mourning. Thirdly, Voluntaria, voluntary, come freely, and willingly unto the Lord. Fourthly it must be Accelerata, speedy, 
Eccles. 5, 3 Cant. 5, 3  defer not to pay that which thou hast paid unto God. And fifthly it must be Continua, continual and perseverant, if thou hast put put off thy coat how shalt thou put it on? If thou have washed thy feet how shalt thou defile them? Thus observing the conditions & binding thyself by this obligation thou shalt be Created as David was.  
If we should look upon him, when he was taken from the sheepfolds, from following the Ewes great with young, from being so mean in his brother's eyes, nay in his own eyes, even then when his father's house was of the poorest in the Tribe, himself the least of his family, lowest of brethren, and if after we shall behold him advanced from being a Shepherd to follow sheep, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Homer.  a shepherd to govern and lead people, from being the meanest of his brethren, to be Lord, and then to change his coat for a Court, his sheephook for a Sceptre, to become wiser than his teachers, greater than his enemies, more puissant than Saul, more victorious than Ammon, more honoured than the Aged; this in the eye of man was a new Creation, but yet not to be compared with this: Then his state was changed from poor to rich, now his soul is changed from sinful to a sanctified state. And being so Created again, the words of the Psalm may fit him, O well is thee, and happy shalt thou be, thou art fairer than the children of men, full of grace are thy lips, because God hath blessed thee for ever.  
The use of this is to direct us to a due regard of our corruption, 
Use.  who have need so to be reform in our lives: and yet in this consideration even to behold the mercy seat, the throne of grace, from whence by the powerful operation of God's spirit we may be created. Vides miseriam agnosce misericordiam: 
August.  dost thou behold thy misery, acknowledge God's mercy ever able to change thee, and to purge thee from actual depravations, and natural corruptions, from thy many, mighty, heavy, filthy, bloody, crying sins: and therefore to call frequently to God, to pray hearty for this reformation, to pray that we may power in our prayers: 
Solinus.  for as the stone Diacletes is said to lose all her excellent power and operation if put into the mouth of a dead man, so Prayer if put into a man's mouth whose heart is dead, or whose hand is unclean, it looseth all the sovereign properties. Some of the Fathers have deciphered the three Theological virtues of faith, hope, and charity, by the three that attended Christ at the transfiguration on the Mount, and at his agony in the garden, Peter, james, and john; Peter by faith, james by hope, john by love: If thou didst imagine thyself to have all these three, and hadst not the power of Prayer, it were nothing: Not to speak of the efficacy of hope or love, the wonders of faith be many, to remove mountains, to quench the fire, to stay the winds, to resist enemies: Prayer hath all these, it removeth mountains, thy sins be as Mountains before the Throne of GOD, it removeth them further from thee, than the East is from the West, it quencheth fire, if the fire of lust kindle within thee, by Prayer thou mayest quench thee, if the windy storm of any dejected desperate thought do blow within thee, pray up, Lord let thy enemies be scattered: if the Devil, world, and flesh, set upon thee, yet by this thou shalt put to flight all infernal complices. It opened and shut heaven, it brought plenty and dearth, drought and rain, and will if thou be acquainted with her, be the sweetest companion that ever accompanied any on the face of the earth, to say no more, it will prefer thee, and create thee heir apparent of the kingdom of Heaven.  
The festivity of the Creation now celebrated, should infuse greater spirits into us then heretofore, such occasions of joy to us, of happiness for us, such triumphs, applauses, jubilees as these, do draw from us gratulation and acclamation, in that God hath not only given his judgements unto the King, but his righteousness to the King's son, 
72.1.  leaving such a hope for the young, such a comfort for the old, such happiness for all; such a young Ptolomey for studies and Libraries; such a young Alexander for affecting martialisme and chivalry, such a young josiah for religion & piety. This should stir us up to acknowledgement of God's mercies by his Highness, and move us to a spiritual ambition, for our own happiness: That as in such honourable state he is to be created PRINCE of so great place here on earth, by his Purple robes, Sword, Signet, Golden Staff, (the earnests of his glorious and triumphant royalty in Heaven) so seeing God hath Created us Kings and Priests, as Saint john speaketh, 
Reu. 1.  we should desire the benefit of this spiritual Creation to put on the robes of righteousness, the sword of the spirit, to receive the staff of protection, to be placed as signets on God's hand.  
There was as Creation of a Prince in Scripture, but it was the poorest and meanest that ever was. The Prince his name is found in Esay: 
Esay. 9.6.  The PRINCE of Peace, and of his creation mention is made in jeremy: The Lord hath CREATED a new Thing on the earth, 
jer. 31.22.  it was new indeed as Augustine confessed, a saeculo non est auditum, 
Aug. de Temp.  never since the beginning of the world was the like news heard, and Bernard stood at an amazement at this Creation, 
Bernard. de Jncarnat.  there was Lux non lucem, verbum infans, aqua sitiens, panis esuriens: At that creation there was a light not shining, the word an infant not speaking, the water of life thirsting, the bread of life hungering, God himself descending, and the Creator Created, if I may so speak. A body hast thou Created saith the Psalmist, a body without sin, to endure the sufferings for sin, and to undergo all the torments that the unbounded invention of hell could devise: This was a new thing, Nowm et omnium novitatum novitas supereminens, 
Jerome.  saith Jerome, such and so marvelous, miraculous & extraordinary a novelty as the world of world's cannot yield the like precedent. Let the Sibills speak of their new Rutilans Sydus, 
Aug. de Civit. Dei.  the Astronomers of their new stars in Cygno & Serpentario, let the Imaginaries find out a new Utopia, the Cosmographers their newfound America: let Pancirolla write whole volumes De novis Repertis, and Mercurius Gallobelgicus (the world's Postmaster for news) supply news every year, yet no like news to this, no Creation since the first Creation of the world like to this, the Court then to like in a poor Inn, the stable to be the bedchamber, the cratch the Royal palate; Winter and Hunger to attend, and yet the Wisemen to offer, Angels to honour, Shepherds to sing of him, Oracles then to cease, Devils then to tremble: this was a New, a strange Creation.  
To Zebedees' children Christ answered, Ye cannot be baptised with the Baptism wherewith I must be baptised: so I may say, we would be loath to be CREATED in that order, that he was CREATED. But let it be our morning and evening prayer, that we may be created according to his likeness, that as he of God became man, so we of men may become the sons of God. Delay not, it is dangerous; presume not, it is perilous: David sought it and found it; unless thou seek it with hearty prayer, thou mayst seek it and not find it: 
Austin.  Huic fit misericordia, tibi non fit iniuria, though he showed great mercy to David, and will not to thee, he doth thee no injury. Take heed least impenitency cause him to prove a wrath-revenging God, and let no man continue in sin, that grace may abound: Reprobates, Devils can do no more, if any do so, he may sleep his everlasting sleep of sin, never be warned, never be wakened more: God may say to thee as he said to the Disciples, and pronounce that sentence against thee for thy sleep of the soul, as he did to them for the sleep of the body: For henceforth sleep and take thy rest, till thy eyes sink into the holes of thy head, I will never come, nor send, nor call, nor waken thee, the night shall compass thee, and the pit shall shut her mouth upon thee. In our Church liturgy, which is in these days like to Christ crucified between two, there is a most comfortable promise drawn from Scripture, At what time soever a sinner doth repent of his sins from the bottom of his heart, God will put away all his wickedness out of his remembrance: thereupon many take their pleasure, and glut themselves with sin, refer all good thoughts till the last hour, never put their hands into their bosom, to see how leprous they be, their mouths continue to be the vents to breath forth the putrefied savour of their soul, their eyes the windows, their ears the doors of destruction, their understandings slaves to their wills, their wills common courtesans of pollution, their memories the table-book of their corruptions. O miserable and fearful state of such! If any at any time, in any case had reason to cry with David, these have [Create in me a new heart.] And so much of the first part, Create in me.  
The part to be created, 
Secunda pars.  is the heart, [Create in me a new heart] Asdruball is gold among the metals, the sight among the senses, the Nerve Optic among the sinews, so is the heart among the members, and yet of the heart jeremy complaineth, The heart of man is deceitful and wicked above all things, who can know it, jer. 17.9. And although the heart be so little, as that it will scarce serve a Kite for a bait, yet the windings and turnings in the heart contain many mad'st. The Heathens accounted it the Sun of the body: for as in the midst of Heaven the Sun is situated, which enlighteneth all things with his rays, and cherisheth the world, and the things therein contained with his life-keeping heat, so the heart of man, the fountain of life and heat, hath assigned to it by nature, the middle part of the body for his habitation, from whence proceedeth life and heat unto all the parts of the body, as it were into rivers, whereby they be preserved and enabled to perform their natural function. In Divinity we shall find it to be Sacram Palladis arcem, the seat of reason, the Metropolis of the soul, 
Andr. Laur.  the Sanctuary of the mind, the Ark of the understanding, the Temple of faith, the holy Place of the holy Ghost, so that with a good heart there is ever a wise tongue, a diligent hand, a wary foot, a watchful eye, an attentive ear, and a humble mind, this being like the great wheel in a watch, all the lesser depend upon it, the tongue will not praise, unless the heart do love the ear will not hear, unless the heart do mind: the hand will not give, unless the heart do pity: the foot will not go, unless the heart do strive: the heart like the judge giveth the charge; like the Captain giveth the onset: it is the warning piece of the castle: when the heart is prepared, the senses ate ready to perceive, the imagination to represent, the knowledge to form, the wit to find out, the reason to judge, the memory to conserve, the understanding to apprehend, and so of all the other faculties.  
Saint Austin defineth the heart to be the seat of the soul, and the soul to be the whole inward man, wherewith the mass of clay is quickened and governed, and held together, changing her names according to her sundry offices which she beareth in the body: when she quickeneth the body, she is called the soul: when she desireth any thing, the will: for knowledge, the mind: for recordation, the memory: for giving life, the spirit: for apprehending outwardly the sense. All stars receive light from the Sun, so that if the light be dark, how great is this darkness. In the Temple there was the Altar and the Censor; a Christian must have both; the Censor is the tongue, it polisheth the best operations of the senses, and is the Ambassador, Speaker, Interpreter, between God and man: but the heart, the Altar, is of more honour: for howsoever the Romans' so much honoured the hand, and Aesop preferred the tongue, and the optics the eye, and the Anatomists the head, yet God of all other parts desireth the heart: and therefore David so much prayeth for the Creating of a heart.  
The languishments of the body be nothing to the soul: as the soul is in comparison of the body full of glory, so is the grief of the soul more full of inward misery, and therefore the hazard of the soul more to be feared, and the safety of the heart more to be tendered. In the greatest distemperature of David, when his body was so ill affected, 
Psal. 38.2.  no health in his flesh, no rest in his bones, his loins filled with a sore disease, his wounds putrefied and stunk, the marrow and moisture quite dried up, when he was almost dissolved into the dust of death, yet his soul might have been safe and sound: but if the soul be sick, can the body have any comfort? it was ill with those that cried out in Scripture, My head, my head: and another, My belly, my belly, but when they cry out of the heart, of the soul, all will be out of tune.  
The Italian observeth by a Proverb, that the Germans wits dwell in their finger's end; and so must all true goodness, it must have a descent from the heart to the hand: for when the heart doth indite a good matter, the hand will easily be the pen of a ready writer.  
The Anatomists observe, that there be strings that pass from the heart to the tongue, and so what the heart thinketh the tongue uttereth, than the ear heareth, the eye observeth, the tongue prayeth, singeth, praiseth, recordeth: and howsoever the tongue be in the highest part of the body, and yet is the speaker of the lower house, it delivereth only that which the nobler parts have agreed to, nothing but that which the heart and the faculties of the soul have determined. And as all good cometh from the heart, so all good that cometh to us, cometh into the heart: it is the School Maxim, Virtutes Theologicae non sunt in nobis per acquisitionem, sed per infusionem, the acquisition of the head cannot obtain faith, hope, charity, it must be the infusion into the heart: for as Biel teacheth of faith, Fides est non suasa sed inspirata, not persuaded, but inspired: so of the other Theological virtues, and of every good and perfect gift it is infused by the Father of light into the heart. So that God dwelleth in the soul, and the soul dwelleth as in his Metropolis, in the heart. And this caused David to require the new heart, the good heart.  
The doctrine hence proceeding is, that a good Christian must ever pray, and study, to keep his heart undefiled; and if it chance to be never so little polluted, presently to wash it, to cleanse it: for the heart is the inner side that is to be purged, it is the Parlour where the Saviour will eat the Passeover, it is the Gedeons' fleece, the Goshen, the Chanaan, the Temple, the Sanctum Sanctorum of the Temple. It is the inner room, the Treasury, the Tower, the Ark; here dwelleth zeal, of Elias, for zeal in Christianity is ignis sanctus: next zeal dwelleth knowledge, of S. Paul; for zeal without knowledge is ignis fatuus: here dwelleth faithfulness, as in the Pastor of Smyrna, for faithfulness to the truth is suffimentum redolens: and next faithfulness dwelleth charity, as in Saint john; for faithfulness without charity, is suffitus non redolens, sed olens: here dwelleth practise, as in the Ninivites; for practice is stella lucens: next practice dwelleth perseverance as the Corinthians; for practise without perseverance, is but Stella cadens: here dwelleth belief in God as in the Disciples; for belief in Christianity, is lucerna arden's: next belief dwells love in God, as in the Psalmist; for belief without love, is Cymbalun tinniens: here dwelleth obedience as in Abraham; for obedience is virga consolans: next obedience dwelleth patience, as in job; for obedience without patience, is baculus non dirigens. In a word, in this Paradise is the tree which Hugo describeth, Arbour bonitatis quae per timorem seminatur, 
Hugo de Sancto victore.  the tree of goodness which is set by fear, strengthened by faith, watered by grace, germinated by godliness, will wax green by hope, will fructify by love, will build by learning, will blossom by long-continuing, will grow ripe by patience, and the fruit of life will be gathered at death, the fruit of grace now, and of glory hereafter; for these differ, but, Tempore & loco, but in time and place, as the Schoolmen speak: then every honest unmasked Christian may say as David did, Cor meum dilatasti, thou hast expatiated my heart, a great door is open, and here dwell mercy, and truth, and righteousness, and peace, and joy in the holy Ghost. In such a sanctified heart, there dwells not the affectation of the titles of the world, which be but follia terrae, the lifeless leaves of the earth; or the desire of the fortunes of the world, which be Lollia terrae, 
Bernard.  the empty windy chaff of the earth; or the earnest seeking for the wealth of the world, which be but Illia terrae, the exenterated guts, and garbage of the earth; or the prosecution of the pleasures of the earth, which be but Lillia terrae, the fading, falling, failing, strawing-flowers of the earth. All these have not habitation or commoration here; the good HEART (with Saint Bernard) counteth them shadows, and in accounting them so, it thinks too well of them: for there is much excellent Art in delineating a shadow: or it thinketh them dreams, 
A Elian. histor.  and sleeps, 
Chrysost.  as Chrysostome; and this thought is also too good; for in sleeps there be much ease and sweet comfort: or holdeth them with Sirach to be smokes, and that censure also is too good for them, for in incense there is sweet savour in smokes: or further with Nazianzene, calleth them follies, and this, as the rest, is too good a name for them: for Erasmus wrote much in the praise of Folly. And therefore upon little advise, concludeth with Saint Paul, that they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Stercora, dung, and filth, and stench, Adam's Apple, Esau's broth, 
Philip. 3.  Babylon's Cup, judas sop, the Sorcerers Serpents, the Spider's web, the Cockatrices Eggs, the waters of Tema, which in a moisture swell, & in a drought fail: All these cannot fill the heart; Orontius describeth the world in the form of a heart, and leaveth many spaces void in the figure of the heart, that cannot be filled up with the world, for a Circle cannot fill up a Triangle, so that the heart is more than all the world; nothing can fill the heart but God; the parts of the heart be a Trinary, and nothing can fill up this Trinary, but the three persons of the Trinity.  
Ecclesiast. mentioneth a vain heart, Esay a barren heart, jeremy a deceitful heart, the Psalmist a sinful heart, Paul a double heart, Moses a hard heart: But David desireth the new, the clean heart, When the Sun riseth, than the beasts arise from their dens, the Fowls from their nests, and men from their beds. So when the Heart setteth forward, all the members will follow, nothing will stay after the Heart, but as the eyes of servants look to the hands of their Masters, and the eyes of handmaides to their mistress, so the members of the body wait upon the heart, until the Lord have mercy upon us, and therefore Christ spoke, Make clean within in the heart, and all will be clean; 
Math. 13.26. Luke.  and therefore the Publican beat upon his heart as if he were angry that it waked not all the rest: therefore Saint Paul speaketh, Make melody to the Lord in your hearts, 
Ephe. 5.19.  showing that the members make a sweet harmony, when the heart is in tune; and therefore Solomon, God's Purveyor, crieth for the heart. 
Pro. 23 26.   
If Pilate had washed his heart when he washed his hands, 
Math. 27.42.  he had been as clean as Naaman coming out of jordan: 
1. Kings 5.  If the Sichemites had circumcised their hearts, 
Gen. 34.22.  when they circumcised their flesh, they had saved their souls when they lost their lives. 
Gen. 4.2.  If Cain had offered his heart, 
Math. 5.20.  when he offered his fruits, his offering had been as acceptable as Abel's: If the Pharisey had looked into the inside, as well as to the outside, his heart had been as clean as his hands. It is not enough to say my foot standeth upright, 
Psal 26.12. Psal. 88.9. Psal. 25.15. Psal. 108.1. Psal. 42.1.  or my hands I stretch forth towards thy holy Temple, or mine eyes are ever toward the Lord: or mine ears O Lord hast thou opened: or O God my Tongue is prepared. But as the HEART desireth the water-brook, so longeth my heart after thee O GOD, so being renewed in heart, the heart shall be capable of a new Soul: the Soul of a new body; that body of a new garment, that garment of a new girdle: And the Christian being so altered, and changed, and reform, and CREATED a new, GOD will manifest to him those new things in Esay; 
Esay 42.9. jer. 31.31.  those new Covenants in jeremy, those new Commandments in john, 
john. 13.14. Math. 26.28. Heb. 10.20. Ezech. 18.31.  those new Testaments in Matthew; those new living ways in Paul; those new believing hearts in Ezechiell, to make them new Creatures, yea new men, to give them new names, and to make them capable of a new Heaven, and new Earth.  
The use of this is, to exhort every one in this great and Honourable assembly, to leave off the iniquity of his heart, and to be changed by the renewing of his mind, that he may prove the good will of GOD, acceptable and perfect; Cast of the Morian skin, expunge the Leopards spots, fly out of Babel, haste out of Zodome, Go not back, look not back, but for ever Consecrate thyself, thy soul, thy body, to thy GOD, and let his word dwell plenteously in thee in all wisdom. 
Col. 3.16.   
You my Brethren, now admitted into the sacred function of the Clergy, remember this, Preach this, practise this, Let not a white hair of lightness be found upon your black garments, nor a black spot of filthiness pollute your white surplices, take heed of the moat of Schism, and beam of superstition; let your Garments have the high Priests Pomegranates, as well as Bells, your Lamps be as well inwardly burning, as outwardly lighting, and never be weary of the work of the Lord, 
1. Cor. 15.  in as much as your labour is not in vain in the Lord, and he that promiseth will perform, though in this last and worst age, he that hath stepped but two steps from the dunghill, such whose fathers job would not have placed with the Dogs of his sheepfold, though these craven gallants be ready to abase and abuse this sacted Calling, yet remember ye that Christ jesus in his own person, hath dignified this profession, and at this day there is no Prince in the Christian world, but hath in him some part of a Priest, besides that Christ jesus hath, in washing us all from our sins, made us Kings and Priests to God his Father. 
Revel. 1.5.  Think upon this dignity, practise that duty, and so the Lord be with you, and with your spirits.  
All of you my beloved hear the sum of all: you that come to be either spectators, or necessary attendants at this great solemnity of the CREATION, power forth your prayers; First for the most gracious PRINCE, who is to be Created, that he may answer all those worthy expectations of him, and be as renowned as Solomon, that preaching Prince, or Constantine that praying Prince, or Theodosius that religious Prince, or our most Religious, Gracious, Zealous, and miraculously-preserued Sovereign, who hath so happily by Peace blessed us, and so worthily by his Pen conquered his enemies: And if for Nebuchadnetsar and Balshassar his son, prayers were appointed to be made when they were Heathens and oppressors, much more now are prayers to be powered forth plentifully, for our most sacred Sovereign, and his Princely Son, that their days may be as the days of heaven, that in their time the righteous may flourish, and there may be abundance of peace so long as the Sun and Moon endureth, that they may deliver the poor when he crieth, the weary also, and him that hath no helper, they may live, and unto them may be given of the gold of Arabia, their names may endure for ever among the posterities, which shall be blessed by them, and all the people shall praise them.  
And for ourselves let us celebrate this happy Creation with a new Creation; the Sun reneweth, the Moon reneweth, the year reneweth, the spring reneweth, the morning reneweth, this very hour reneweth. Shall we continue old, dull, dead? The Hart reneweth strength, the Swallow sight, the Eagle youth, yea the very Viper reneweth and casteth his slough, shall we be worse than the Viper? Do we look for new wonders, and make ourselves new prodigies? Is the misery of the world such, that men will not be renewed or anew created? unless the course of the world be altered, or the pillars of the earth moved, or the chambers of the deep discovered? must the Sea divide as to Moses? or jordan fly back as to Israel? or the Sun stand still as to josuah? or go back as to Hezechiah? or a voice be heard from heaven as to Paul? The Lord doth use ordinary means, the preaching of the Gospel, but extraordinarily: if it pierce thy soul, thou art new Created, God rather desireth bleeding hearts, than itching ears. If thou find this word to be powerful in thee, and to move in thy soul as john Baptist leapt in his mother's womb, Take up thy bed, and rise, and walk, thou art healed, thou art this day Created, make much of that sweet Nightingale in the cage.  
Christ goeth home with thee, and will enter, dwell with thee, and thou shalt serve the Lord in righteousness and holiness all the days of thy life: practise this, and pray for this, and cry every man unto God, Blessed be the Lord God of Israel, who only doth marvelous things, and blessed be the name of his Majesty for ever and ever: And let all the people say, AMEN.  
FINIS.