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THE HOLY CHOICE. ACTES 1.24.
THE HOLY CHOICE. ACTS 1.24.
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And they prayed, and said, Thou Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen.
And they prayed, and said, Thou Lord, which Knowest the hearts of all men, show whither of these two thou hast chosen.
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THe businesse of the day is an Election; an election into one of the most Noble Offices of the Kingdome;
THe business of the day is an Election; an election into one of the most Noble Offices of the Kingdom;
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the gouernment of this Honourable Citie, which (let not enuie heare it) hath no paralell vnder the Sunne.
the government of this Honourable city, which (let not envy hear it) hath not parallel under the Sun.
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The businesse of my Text is an Election too;
The business of my Text is an Election too;
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an election into the highest office in the Church, to be an Apostle and Witnesse of Iesus Christ.
an election into the highest office in the Church, to be an Apostle and Witness of Iesus christ.
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If you please to spare the paterne in foure circumstances;
If you please to spare the pattern in foure Circumstances;
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as, 1. This office is spiritual, yours temporall. 2. This place was voyd by Apostasie or decession, yours is supplied by succession. 3. This election is by Lots, yours is by Suffrages. 4. This choice was but one of two, it may be your number exceeds:
as, 1. This office is spiritual, yours temporal. 2. This place was void by Apostasy or decession, yours is supplied by succession. 3. This election is by Lots, yours is by Suffrages. 4. This choice was but one of two, it may be your number exceeds:
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the rest will sure well enough, and the same God that was in the one, be also present in the other, by the assistance of his holy spirit.
the rest will sure well enough, and the same God that was in the one, be also present in the other, by the assistance of his holy Spirit.
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The argument of the Text is a prayer to God for his direction in their choice:
The argument of the Text is a prayer to God for his direction in their choice:
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yea indeed, that hee would chuse a man for them:
yea indeed, that he would choose a man for them:
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including a strong reason of such a request, because he doth know the hearts of all men.
including a strong reason of such a request, Because he does know the hearts of all men.
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They begin with prayer; this was the vsuall maner in the Church of God. So Moses prayed for the choice of his Successor.
They begin with prayer; this was the usual manner in the Church of God. So Moses prayed for the choice of his Successor.
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Let the Lord, the God of the spirits of all flesh set a man ouer the Congregation. Let the Lord, the God of the spirits of all Flesh Set a man over the Congregation.
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Christ sent not his Apostles to that holy work, without a prayer; Sanctifie them through thy truth.
christ sent not his Apostles to that holy work, without a prayer; Sanctify them through thy truth.
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In the chusing of those seuen Deacons, they first prayed, and then laid their hands vpon them. In the choosing of those seuen Deacons, they First prayed, and then laid their hands upon them.
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Thus were Kings Inaugurated, with Sacrifice and Prayer. It is not fit, he that is chosen for God, should bee chosen without God.
Thus were Kings Inaugurated, with Sacrifice and Prayer. It is not fit, he that is chosen for God, should be chosen without God.
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But for this, Samuel himselfe may be mistaken, and chuse seuen wrong, before hee hit vpon the right. In this;
But for this, Samuel himself may be mistaken, and choose seuen wrong, before he hit upon the right. In this;
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I cannot but commend your religious care; that businesses of so great a consequence be alwayes sanctified with a blessing.
I cannot but commend your religious care; that businesses of so great a consequence be always sanctified with a blessing.
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Those which in a due proportion, must represent God to the world, ought to be consecrated to that Maiestie which they resemble, by publike deuotions.
Those which in a due proportion, must represent God to the world, ought to be consecrated to that Majesty which they resemble, by public devotions.
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Euery important action requires Prayer, much more that which concernes a whole citie.
Every important actium requires Prayer, much more that which concerns a Whole City.
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When Samuel came to Bethlehem to annoynt Dauid, he calls the whole Citie to the Sacrifice.
When Samuel Come to Bethlehem to anoint David, he calls the Whole city to the Sacrifice.
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Indeed the Family of Iesse was sanctified in a more speciall manner: this businesse was most theirs, and all Israels in them.
Indeed the Family of Iesse was sanctified in a more special manner: this business was most theirs, and all Israel's in them.
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The feare of God should take full possession of all our hearts, that are this day assembled:
The Fear of God should take full possession of all our hearts, that Are this day assembled:
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but those with whom God hath more to doe then with the rest, should bee more holy then the rest.
but those with whom God hath more to do then with the rest, should be more holy then the rest.
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The choice of your Wardens and Masters in your seuerall Companies hath a solemne forme;
The choice of your Wardens and Masters in your several Companies hath a solemn Form;
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and it is the honour of your greatest Feasts, that the first dish is a Sermon.
and it is the honour of your greatest Feasts, that the First dish is a Sermon.
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Charitie forbid, that any should think, you admit such a Custome, rather for conuenience then deuotion;
Charity forbid, that any should think, you admit such a Custom, rather for convenience then devotion;
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as if Preaching were but a necessary complement to a Solemnitie, as Wine and Musicke. I am perswaded better things of you:
as if Preaching were but a necessary compliment to a Solemnity, as Wine and Music. I am persuaded better things of you:
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but if there should be any such peruerse spirits, that like the Gouernor of a people called Aequi, when the Romans came to him, Iussit eos ad quercum dicere, bade them speak to the Oake, for he had other businesse:
but if there should be any such perverse spirits, that like the Governor of a people called Aequi, when the Roman Come to him, Iussit eos ad quercum dicere, bade them speak to the Oak, for he had other business:
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but they replied, Et haec sacrata quercus audiat foedus a vobis violatum; let this Oake beare witnesse, that you haue broke the league which you haue couenanted.
but they replied, Et haec sacrata quercus audiat Foedus a vobis violatum; let this Oak bear witness, that you have broke the league which you have covenanted.
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So when we come to preach to your soules, if you should secretly bid vs speake to the walls;
So when we come to preach to your Souls, if you should secretly bid us speak to the walls;
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loe euen the very walls will be witnesses against you at the last day. Though Saul be King ouer Samuel, yet Samuel must teach Saul how to bee King.
lo even the very walls will be Witnesses against you At the last day. Though Saul be King over Samuel, yet Samuel must teach Saul how to be King.
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Wee may instruct, though wee may not rule; yea, wee must instruct them that shall rule.
we may instruct, though we may not Rule; yea, we must instruct them that shall Rule.
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Therefore as wee obey your call in comming to speake, so doe you obey Gods command in vouchsafing to heare.
Therefore as we obey your call in coming to speak, so do you obey God's command in vouchsafing to hear.
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Let vs apply our selues to him with deuotion, and then hee will bee graciously present at our Election.
Let us apply our selves to him with devotion, and then he will be graciously present At our Election.
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This Prayer respects two things, Quem, the person whom they intreat. Quid, the matter for which they intreat
This Prayer respects two things, Whom, the person whom they entreat. Quid, the matter for which they entreat
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The Person is described by His Omnipotence; Lord. Omniscience, That knowest the hearts of men. Omnipotence; Lord.
The Person is described by His Omnipotence; Lord. Omniscience, That Knowest the hearts of men. Omnipotence; Lord.
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Wee acknowledge thy right, thou art fit to bee thine owne chuser. Lord, there bee many on earth called Lords;
we acknowledge thy right, thou art fit to be thine own chooser. Lord, there be many on earth called lords;
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but those are Lords of earth, and those Lords are earth, & those Lords must returne to earth. This Lord is Almightie;
but those Are lords of earth, and those lords Are earth, & those lords must return to earth. This Lord is Almighty;
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raising out of the dust to the honour of Princes, and laying the honour of Princes in the dust.
raising out of the dust to the honour of Princes, and laying the honour of Princes in the dust.
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Lord, of what? nay, not qualified; not Lord of such a Countie, Barony, Seigniorie; nor Lord by vertue of Office and Deputation: but in abstracte, most absolute: His Lordship is vniuersall:Lord, of what? nay, not qualified; not Lord of such a County, Barony, Signiory; nor Lord by virtue of Office and Deputation: but in abstract, most absolute: His Lordship is universal:
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Lord of heauen, the owner of those glorious mansions: Lord of earth, disposer of all Kingdomes and Principalities:Lord of heaven, the owner of those glorious mansions: Lord of earth, disposer of all Kingdoms and Principalities:
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Lord of hell, to locke vp the old Dragon and his crew in the bottomlesse pit:Lord of hell, to lock up the old Dragon and his crew in the bottomless pit:
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Lord of Death, to vnlocke the graues: hee keepes the Key, that shall let all bodies out of their earthy prisons.Lord of Death, to unlock the graves: he keeps the Key, that shall let all bodies out of their earthy prisons.
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A potent Lord; whither shall we goe to get out of his Dominion? To heauen? there wee cannot misse him:
A potent Lord; whither shall we go to get out of his Dominion? To heaven? there we cannot miss him:
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To hell? there wee cannot bee without him: In ayre, earth, or sea; in light or darknesse, wee are sure to finde him.
To hell? there we cannot be without him: In air, earth, or sea; in Light or darkness, we Are sure to find him.
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Whither then, except to Purgatory? That Terra incognita is not mentioned in his Lordship: the Pope may keepe the key of that himselfe.
Whither then, except to Purgatory? That Terra incognita is not mentioned in his Lordship: the Pope may keep the key of that himself.
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But for the rest, hee is too sawcie; exalting his vniuersal Lordship, and hedging in the whole Christian world for his Diocesse.
But for the rest, he is too saucy; exalting his universal Lordship, and hedging in the Whole Christian world for his Diocese.
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Stretching his arme to heauen, in rubricking what Saints he list: to hell, in freeing what prisoners hee list:
Stretching his arm to heaven, in rubricking what Saints he list: to hell, in freeing what Prisoners he list:
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on earth, in setting vp, or pulling downe what Kings hee list: but that some haue 〈 ◊ 〉 short his busie fingers.
on earth, in setting up, or pulling down what Kings he list: but that Some have 〈 ◊ 〉 short his busy fingers.
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To the Lord of all they commend the choyce of his owne seruants. Euery mortall Lord hath this power in his owne Family:
To the Lord of all they commend the choice of his own Servants. Every Mortal Lord hath this power in his own Family:
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how much more that Lord, which makes Lords? who is so fit to chuse,
how much more that Lord, which makes lords? who is so fit to choose,
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as he that can chuse the fit? Who so fit to chuse, as hee that can make those fit whom he doth chuse? It is He alone that can giue power and grace to the elected,
as he that can choose the fit? Who so fit to choose, as he that can make those fit whom he does choose? It is He alone that can give power and grace to the elected,
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therefore not to be left out in the election. How can the Apostle preach, or the Magistrate gouerne, without him;
Therefore not to be left out in the election. How can the Apostle preach, or the Magistrate govern, without him;
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when none of vs all can mooue but in him? It is happy, when wee doe remit all doubts to his decision,
when none of us all can move but in him? It is happy, when we do remit all doubts to his decision,
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and resigne our selues to his disposition. Wee must not be our owne Caruers, but let Gods choyce be ours.
and resign our selves to his disposition. we must not be our own Carvers, but let God's choice be ours.
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When we know his pleasure, let vs shew our obedience.
When we know his pleasure, let us show our Obedience.
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And for you, vpon whom this Election falls, remember how you are bound to honour that Lord of heauen, that hath ordained such honour for you vpon earth:
And for you, upon whom this Election falls, Remember how you Are bound to honour that Lord of heaven, that hath ordained such honour for you upon earth:
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that so in all things wee may glorifie his blessed Name. Omniscience: it is Gods peculiar, to bee the searcher of the heart.
that so in all things we may Glorify his blessed Name. Omniscience: it is God's peculiar, to be the searcher of the heart.
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The heart of man is deceitfull aboue all things, and desperately wicked; who can know it? Who? Ego Dominus, I the Lord search the heart. The heart of man is deceitful above all things, and desperately wicked; who can know it? Who? Ego Dominus, I the Lord search the heart.
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Hee hath made no window into it, for man or Angel, to looke in: onely it hath a doore, and he keepes the key himselfe.
He hath made no window into it, for man or Angel, to look in: only it hath a door, and he keeps the key himself.
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But why the Heart? Here was an Apostle to bee chosen:
But why the Heart? Here was an Apostle to be chosen:
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now wisdome, learning, eloquence, memorie, might seeme to bee more necessary qualities, then the Heart. No, they are all nothing to an honest Heart. I denie not,
now Wisdom, learning, eloquence, memory, might seem to be more necessary qualities, then the Heart. No, they Are all nothing to an honest Heart. I deny not,
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but Learning to diuide the Word, Elocution to pronounce it, Wisdome to discerne the truth, Boldnesse to deliuer it, bee all parts requireable in a Preacher.
but Learning to divide the Word, Elocution to pronounce it, Wisdom to discern the truth, Boldness to deliver it, be all parts requirable in a Preacher.
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But as if all these were scarse worth mention in respect of the Heart; they say not, Thou that knowest which of them hath the subtiler wit, or abler memory;
But as if all these were scarce worth mention in respect of the Heart; they say not, Thou that Knowest which of them hath the subtler wit, or abler memory;
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but which hath the truer heart: not which is the greater Scholer, but which is the better man; Thou that knowest the Heart.
but which hath the truer heart: not which is the greater Scholar, but which is the better man; Thou that Knowest the Heart.
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Samuel being sent to annoynt a sonne of Iesse, when Eliab, the eldest came foorth, a man of a goodly presence, fit for his person to succeed Saul; he thinkes with himselfe, This choyce is soone made, sure this is the head vpon which I must spend my holy Oyle.Samuel being sent to anoint a son of Iesse, when Eliab, the eldest Come forth, a man of a goodly presence, fit for his person to succeed Saul; he thinks with himself, This choice is soon made, sure this is the head upon which I must spend my holy Oil.
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The priuiledge of Nature and of Stature, his primogeniture and proportion giues it him; This is hee.
The privilege of Nature and of Stature, his primogeniture and proportion gives it him; This is he.
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But euen the holyest Prophet, when hee speakes without God, runnes into errour. Signes and apparances are the guides of our eyes;
But even the Holiest Prophet, when he speaks without God, runs into error. Signs and appearances Are the guides of our eyes;
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and these are seldome without a true falshood, or an vncertaine truth. Saul had a goodly person, but a bad heart:
and these Are seldom without a true falsehood, or an uncertain truth. Saul had a goodly person, but a bad heart:
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hee was higher then all, many were better then hee. It is not hard for the best Iudgement to erre in the shape.
he was higher then all, many were better then he. It is not hard for the best Judgement to err in the shape.
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Philoxemenes, a magnanimous and valiant Souldier, being inuited to Magyas his house to dinner, came in due season,Philoxemenes, a magnanimous and valiant Soldier, being invited to Magyars his house to dinner, Come in due season,
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but found not his Host at home.
but found not his Host At home.
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A seruant seeing one so plaine in clothes, and somewhat deformed in bodie, thought him some sorry fellow,
A servant seeing one so plain in clothes, and somewhat deformed in body, Thought him Some sorry fellow,
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and set him to cleaue wood. Whereat Magyas (being returned) wondering, he receiued from him this answere;
and Set him to cleave wood. Whereat Magyars (being returned) wondering, he received from him this answer;
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Expendo paenas deformitatis meae; I pay for my vnhandsomnesse. All is not valour, that lookes bigge, and goes braue.Expendo Penalty deformitatis meae; I pay for my unhandsomeness. All is not valour, that looks big, and Goes brave.
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Hee that iudgeth by the inside, checked Samuel for his misconceit; Looke not on his Countenance or Stature, for I haue refused him:
He that Judgeth by the inside, checked Samuel for his misconceit; Look not on his Countenance or Stature, for I have refused him:
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for the Lord seeth not as man seeth.
for the Lord sees not as man sees.
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Dauids countenance was ingenuous and beautifull, but had it promised so much as Eliabs or Abinadabs, hee had not been left in the field,David countenance was ingenuous and beautiful, but had it promised so much as Eliab's or Abinadabs, he had not been left in the field,
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while his Brethren sate at the table. Iesse could find nothing in Dauid worthy the competition of honour with his brethren:
while his Brothers sat At the table. Iesse could find nothing in David worthy the competition of honour with his brothers:
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God could finde something to preferre him before them all. His father thought him fit to keepe sheepe, thought his Brethren fit to rule men.
God could find something to prefer him before them all. His father Thought him fit to keep sheep, Thought his Brothers fit to Rule men.
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God thinkes him fit to rule, and his Brethren to serue; and by his owne immediate choyce destines him to the Throne. Here was all the difference;
God thinks him fit to Rule, and his Brothers to serve; and by his own immediate choice destinies him to the Throne. Here was all the difference;
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Samuel and Iesse went by the outside, God by the inside: they saw the composition of the body, hee the disposition of the mind.Samuel and Iesse went by the outside, God by the inside: they saw the composition of the body, he the disposition of the mind.
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Israel desires a King of God, and that King was chosen by the Head:
Israel Desires a King of God, and that King was chosen by the Head:
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God will chuse a King for Israel, and that King is chosen by the Heart. If in our choyce for God,
God will choose a King for Israel, and that King is chosen by the Heart. If in our choice for God,
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or for our selues, wee altogether follow the eye, and suffer our thoughts to be guided by outward respects, we shall be deceiued.
or for our selves, we altogether follow the eye, and suffer our thoughts to be guided by outward respects, we shall be deceived.
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Why doe they not say, Thou that knowest the estates of men, who is rich, and fit to support a high place;
Why do they not say, Thou that Knowest the estates of men, who is rich, and fit to support a high place;
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and who so poore that the place must support him? I heare some call Wealth, Substance; but certainly at best, it is but a meere circumstance.
and who so poor that the place must support him? I hear Some call Wealth, Substance; but Certainly At best, it is but a mere circumstance.
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It is like the Planet Mercury; if it bee ioyned with a good Heart, it is vsefull;
It is like the Planet Mercury; if it be joined with a good Heart, it is useful;
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if with a bad and corrupt one, dangerous.
if with a bad and corrupt one, dangerous.
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But howsoeuer at the Beame of the Sanctuary, money makes not the man, yet it often addes some mettall to the man;
But howsoever At the Beam of the Sanctuary, money makes not the man, yet it often adds Some mettle to the man;
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makes his Iustice the bolder, and in lesse hazard of being vitiated. But pauperis sapientia plus valet quam diuitis abundantia.
makes his justice the bolder, and in less hazard of being vitiated. But pauperis sapientia plus valet quam diuitis abundantia.
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If the poore man haue Wisedome to deliuer the Citie, hee is worthy to gouerne the Citie. If the poor man have Wisdom to deliver the city, he is worthy to govern the city.
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I yeeld, that something is due to the State of Authoritie; Ad populum Phaleras: So Agrippa came to the Tribunall with great pompe and attendance.
I yield, that something is due to the State of authority; Ad Populum Phaleras: So Agrippa Come to the Tribunal with great pomp and attendance.
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This is requisite to keepe awe in the people, that the Magistracie bee not exposed to contempt.
This is requisite to keep awe in the people, that the Magistracy be not exposed to contempt.
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But Magistratus, non vestitus, indicat virum: Wise gouernment, not rich garment, shewes an able man. It was not riches, that they regarded.
But Magistratus, non vestitus, indicat virum: Wise government, not rich garment, shows an able man. It was not riches, that they regarded.
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Why doe they not say, Thou that knowest the Birth or Blood of men? I know, it is a reuerend thing to see an ancient Castle or Palace not in decay;
Why do they not say, Thou that Knowest the Birth or Blood of men? I know, it is a reverend thing to see an ancient Castle or Palace not in decay;
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or a faire Tree, sound and perfect timber.
or a fair Tree, found and perfect timber.
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But as foule Birds build their nests in an olde forsaken house, and doated trees are good for nothing but the fire;
But as foul Birds built their nests in an old forsaken house, and doted trees Are good for nothing but the fire;
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so the decay of Vertue is the ruine of Nobilitie. To speake morally, Actiue worth is better then Passiue;
so the decay of Virtue is the ruin of Nobilt. To speak morally, Active worth is better then Passive;
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this last we haue from our Ancestors, the first from our selues.
this last we have from our Ancestors, the First from our selves.
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Let mee rather see one vertue in a man aliue, then all the rest in his pedigree dead.
Let me rather see one virtue in a man alive, then all the rest in his pedigree dead.
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Nature is regular in the bruite Creatures; Eagles doe not produce crauens; and it was a monstrous fable, that Nicippus his Ewe should yeane a Lyon.
Nature is regular in the bruit Creatures; Eagles do not produce cravens; and it was a monstrous fable, that Nicippus his Ewe should yean a lion.
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But in man shee failes, and may bring forth the like proportion, not the like disposition.
But in man she fails, and may bring forth the like proportion, not the like disposition.
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Children doe often resemble their Parents in face and features, not in heart and qualities. It is the earthly part that followes the seed;
Children do often resemble their Parents in face and features, not in heart and qualities. It is the earthly part that follows the seed;
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wisedome, valour, vertue, are of another beginning. Honour sits best vpon the backe of merit: I had rather bee good without Honour, then Honourable without goodnesse.
Wisdom, valour, virtue, Are of Another beginning. Honour sits best upon the back of merit: I had rather be good without Honour, then Honourable without Goodness.
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Cottages haue yeelded this as well as Palaces. Agathocles was the sonne of a Potter, Bion of an infamous Curtisan.
Cottages have yielded this as well as Palaces. Agathocles was the son of a Potter, Bion of an infamous Courtesan.
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In holy Writ, Gideon was a poore Thrasher, Dauid a Shepheard;
In holy Writ, gideon was a poor Thrasher, David a Shepherd;
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yet both mightie men of valour, both chosen to rule, both speciall Sauiours of their Countrey.
yet both mighty men of valour, both chosen to Rule, both special Saviour's of their Country.
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Farre bee it from vs to condemne all honour of the first head, when noble deseruings haue raised it;
far be it from us to condemn all honour of the First head, when noble deservings have raised it;
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though before it could shewe nothing but a White Shield. Indeed, it is not the Birth, but the new Birth, that makes men truely Noble.
though before it could show nothing but a White Shield. Indeed, it is not the Birth, but the new Birth, that makes men truly Noble.
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Why doe they not say, Thou that knowest the wisedome and policie of men? Certainly, this is requisite to a man of place;
Why do they not say, Thou that Knowest the Wisdom and policy of men? Certainly, this is requisite to a man of place;
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without which hee is a blinde Polyphemus, a strong arme without an eye.
without which he is a blind Polyphemus, a strong arm without an eye.
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But a man may bee wise for himselfe, not for God, not for the publike good.
But a man may be wise for himself, not for God, not for the public good.
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An Ante is a wise creature for it selfe, but a shrewd thing in a Garden.
an Ante is a wise creature for it self, but a shrewd thing in a Garden.
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Magistrates, that are great louers of themselues, are seldome true louers of their Countrey. All their actions bee motions, that haue recourse to one Center, that is, themselues.
Magistrates, that Are great lovers of themselves, Are seldom true lovers of their Country. All their actions be motions, that have recourse to one Centre, that is, themselves.
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A cunning head without an honest heart, is but like him that can packe the Cards,
A cunning head without an honest heart, is but like him that can pack the Cards,
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yet when hee hath done, cannot play the Game, or like a house with many conuenient Staires, Entries,
yet when he hath done, cannot play the Game, or like a house with many convenient Stairs, Entries,
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and other passages, but neuer a faire roome; all the inwards bee sluttish and offensiue. It is not then, Thou that knowest the Wealth, or the Birth, or the Head,
and other passages, but never a fair room; all the inward be sluttish and offensive. It is not then, Thou that Knowest the Wealth, or the Birth, or the Head,
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but the Heart; as if in an Election, that were the maine; it is all if the rest be admitted on the By.
but the Heart; as if in an Election, that were the main; it is all if the rest be admitted on thee By.
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Heere then wee haue three remarkeable obseruations. 1. What kind of Hearts God will not chuse,
Here then we have three remarkable observations. 1. What kind of Hearts God will not choose,
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and we may guesse at them. 2. What Hearts hee will chuse, and himselfe describes them. 3. Why hee will chuse men especially by the Heart.
and we may guess At them. 2. What Hearts he will choose, and himself describes them. 3. Why he will choose men especially by the Heart.
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First what kind of Hearts hee will not chuse; and of these (among many) I will mention but three.
First what kind of Hearts he will not choose; and of these (among many) I will mention but three.
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1. Cor diuisum, a distracted Heart; part wherof is dedicated to the Lord, and part to the world.
1. Cor diuisum, a distracted Heart; part whereof is dedicated to the Lord, and part to the world.
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But hee that made all, will not bee contented with a piece. Aut Caesar, aut nihil.
But he that made all, will not be contented with a piece. Or Caesar, Or nihil.
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The seruice of two Masters, in the obedience of their contrary commands, is incompetible, sensu composito. Indeed Zacheus did first serue the world, and not Christ;
The service of two Masters, in the Obedience of their contrary commands, is incompetible, sensu composito. Indeed Zacchaeus did First serve the world, and not christ;
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afterward Christ, and not the world; but neuer the world and Christ together. Many diuisions followed sinne. 1. It diuided the heart from God;
afterwards christ, and not the world; but never the world and christ together. Many divisions followed sin. 1. It divided the heart from God;
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Your sinnes haue soperated betweene you and your God. 2. It diuided heart from heart. Your Sins have soperated between you and your God. 2. It divided heart from heart.
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God by Marriage made one of two, sinne doth often by preuarication make two of one.
God by Marriage made one of two, sin does often by prevarication make two of one.
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It diuided the tongue from the heart.
It divided the tongue from the heart.
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So Cain answered God, when hee questioned him about Abel; Am I my Brothers keeper? As if hee would say, Goe looke. 4. It diuided tongue from tongue, at the building of Babell; that when one called for Bricke, his fellow brings him morter:
So Cain answered God, when he questioned him about Abel; Am I my Brother's keeper? As if he would say, Go look. 4. It divided tongue from tongue, At the building of Babel; that when one called for Brick, his fellow brings him mortar:
np1 np1 vvd np1, c-crq pns31 vvd pno31 p-acp np1; vbm pns11 po11 ng1 n1? c-acp cs pns31 vmd vvi, vvb vvi. crd pn31 vvd n1 p-acp n1, p-acp dt n-vvg pp-f np1; cst c-crq pi vvd p-acp n1, po31 n1 vvz pno31 n1:
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and when hee spake of comming downe, the other falles a remoouing the ladder. 5. It diuided the heart from it selfe;
and when he spoke of coming down, the other falls a removing the ladder. 5. It divided the heart from it self;
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They spake with a double heart. The originall is, A heart and a heart: one for the Church, another for the Change: They spoke with a double heart. The original is, A heart and a heart: one for the Church, Another for the Change:
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one for Sundayes, another for working dayes: one for the King, an other for the Pope.
one for Sundayes, Another for working days: one for the King, an other for the Pope.
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A man without a heart, is a wonder: but a man with two hearts, is a monster.
A man without a heart, is a wonder: but a man with two hearts, is a monster.
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It is said of Iudas, There were many hearts in one man: and wee read of the Saints, There was one heart in many men.
It is said of Iudas, There were many hearts in one man: and we read of the Saints, There was one heart in many men.
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Dabo illis cor vnum, a speciall blessing. Now this diuision of heart is intolerable in a Magistrate; Dabo illis cor One, a special blessing. Now this division of heart is intolerable in a Magistrate;
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when hee plyes his owne cause vnder the pretence of anothers; and cares not who lose, so hee bee a gayner.
when he plies his own cause under the pretence of another's; and Cares not who loose, so he be a gainer.
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Saint Ierome calles this Cor malè locatum; for many haue hearts, but not in their right places.
Saint Jerome calls this Cor malè locatum; for many have hearts, but not in their right places.
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Cor habet in ventre gulosus, lasciuus in libidine, cupidus in lucris. Naturally, if the heart bee remooued from the proper seare, it instantly dyes.Cor habet in ventre gulosus, lasciuus in libidine, cupidus in lucris. Naturally, if the heart be removed from the proper sear, it instantly dies.
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The eye vnnested from the head, cannot see: the foote sundered from the body, cannot goe:
The eye unnested from the head, cannot see: the foot sundered from the body, cannot go:
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so spiritually, let the heart bee vncentred from Christ, it is dead.
so spiritually, let the heart be uncentred from christ, it is dead.
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Thus the Coward is sayd to haue his heart at his heele, the timorous hath his heart at his mouth, the enuious hath his heart in his eyes, the Prodigall hath his heart in his hand, the foole hath his heart in his tongue, the couetous locks it vp in his chest.
Thus the Coward is said to have his heart At his heel, the timorous hath his heart At his Mouth, the envious hath his heart in his eyes, the Prodigal hath his heart in his hand, the fool hath his heart in his tongue, the covetous locks it up in his chest.
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He that knowes the hearts of all men, will not chuse a diuided or misplaced heart.
He that knows the hearts of all men, will not choose a divided or misplaced heart.
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2. Cor lapideum, a hard or stony heart.
2. Cor lapideum, a hard or stony heart.
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This is Ingratum ad beneficia, infidum ad consilia, inverecundum ad turpia, inhumanum ad bona, temerarium ad omnia.
This is Ungrateful ad Benefices, infidum ad consilia, inverecundum ad Turpia, inhumanum ad Bona, Rashly ad omnia.
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A Rocke, which all the Floods of that infinite Sea of Gods mercies and Iudgements cannot soften.
A Rock, which all the Floods of that infinite Sea of God's Mercies and Judgments cannot soften.
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A Stitthy, that is still the harder for beating. It hath all the properties of a stone:
A Stiffy, that is still the harder for beating. It hath all the properties of a stone:
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it is as cold as a stone, as heauie as a stone, as hard as a stone, as senselesse as a stone.
it is as cold as a stone, as heavy as a stone, as hard as a stone, as senseless as a stone.
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No perswasions can heate it, no prohibitions can stay it, no instructions can teach it, no compassions can mollifie it.
No persuasions can heat it, no prohibitions can stay it, no instructions can teach it, no compassions can mollify it.
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Were it of yron, it might bee wrought: were it of lead, it might bee molten, and cast into some better forme:
Were it of iron, it might be wrought: were it of led, it might be melted, and cast into Some better Form:
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were it of earth, it might bee tempered to another fashion: but being stone, nothing remaines but that it bee broken.
were it of earth, it might be tempered to Another fashion: but being stone, nothing remains but that it be broken.
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What was Pharaohs greatest plague? was it the murraine of Beastes? was it the plague of Boyles? was it the destruction of the Fruits? was it the turning of their Riuers into Blood? was it the striking of their First borne with death? No,
What was Pharaohs greatest plague? was it the murrain of Beasts? was it the plague of Boyles? was it the destruction of the Fruits? was it the turning of their rivers into Blood? was it the striking of their First born with death? No,
q-crq vbds np1 js n1? vbds pn31 dt n1 pp-f n2? vbds pn31 dt n1 pp-f np1? vbds pn31 dt n1 pp-f dt n2? vbds pn31 dt n-vvg pp-f po32 n2 p-acp n1? vbds pn31 dt n-vvg pp-f po32 ord vvn p-acp n1? uh-dx,
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though all these plagues were grieuous, yet one was more grieuous then all; Cor durum, his hard heart.
though all these plagues were grievous, yet one was more grievous then all; Cor durum, his hard heart.
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Hee that knowes all hearts, knowes how ill this would be in a Magistrate:
He that knows all hearts, knows how ill this would be in a Magistrate:
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a heart, which no cryes of Orphans, no teares of Widowes, no mourning of the oppressed, can melt into pitie.
a heart, which no cries of Orphans, no tears of Widows, no mourning of the oppressed, can melt into pity.
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From such a Heart good Lord deliuer vs. 3. Cor eupidum, a couetous heart; the desires whereof are neuer filled.
From such a Heart good Lord deliver us 3. Cor eupidum, a covetous heart; the Desires whereof Are never filled.
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A handfull of corne put to the whole heape, encreaseth it; yea, adde water to the Sea, it hath so much the more:
A handful of corn put to the Whole heap, increases it; yea, add water to the Sea, it hath so much the more:
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but hee that loueth Siluer, shall neuer bee satisfied with Siluer. One desire may bee filled, but another comes.
but he that loves Silver, shall never be satisfied with Silver. One desire may be filled, but Another comes.
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Crescit amor nummi, quantùm ipsa pecunia creseit. Naturall desires are finite, as thirst is satisfied with drinke, and hunger with meate. But vnnatuall desires bee infinite;Crescit amor nummi, quantùm ipsa Pecunia creseit. Natural Desires Are finite, as thirst is satisfied with drink, and hunger with meat. But vnnatuall Desires be infinite;
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as it fares with the body in burning Feuers; Quò plus sunt potae, plus sitiuntur aquae:
as it fares with the body in burning Fevers; Quò plus sunt potae, plus sitiuntur Water:
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So it is in the couetous heart, Vt cùm posideat plurimae, plura petaet. Grace can neuer fill the purse, nor wealth the heart.
So it is in the covetous heart, Vt cùm posideat plurimae, plura petaet. Grace can never fill the purse, nor wealth the heart.
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This vice is in all men iniquitie, but in a Magistrate Blasphemie:
This vice is in all men iniquity, but in a Magistrate Blasphemy:
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the roote of all euill in euery man, the rot of all goodnesse in a great Man. It leaues them,
the root of all evil in every man, the rot of all Goodness in a great Man. It leaves them,
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like those Idoles in the Psalme; neither eyes to see, nor eares to heare; but onely hands to handle.
like those Idols in the Psalm; neither eyes to see, nor ears to hear; but only hands to handle.
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Such men will transgresse for handfulls of barley, and morsells of bread;
Such men will transgress for handfuls of Barley, and morsels of bred;
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and a very dramme of profite put into the Scole of Iustice, turnes it to the wrong side.
and a very dram of profit put into the Scole of justice, turns it to the wrong side.
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There is not among all the charmes of Hell, a more damnable spell to inchant a Magistrate, then the loue of Money.
There is not among all the charms of Hell, a more damnable spell to inchant a Magistrate, then the love of Money.
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This turnes Iudgement into Wormewood, or at least into vineger:
This turns Judgement into Wormwood, or At least into vinegar:
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for if Iniustice doe not make it bitter as Wormewood, yet shifts and delayes will make it sowre as vineger.
for if Injustice do not make it bitter as Wormwood, yet shifts and delays will make it sour as vinegar.
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O how sordid and execrable should bribes bee to them, and stinke worse in their nostrils then Vespasians tribute of vrine!
O how sordid and execrable should Bribes be to them, and stink Worse in their nostrils then Vespasians tribute of urine!
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Let them not onely binde their owne hands, and the hands of their seruants, that may take;
Let them not only bind their own hands, and the hands of their Servants, that may take;
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but euen binde the hands of them that would offer. Hee that vseth Integritie, doeth the former:
but even bind the hands of them that would offer. He that uses Integrity, doth the former:
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but hee that constantly professeth Integritie, doth the latter. It is not enough to auoyde the fault, but euen the suspition:
but he that constantly Professes Integrity, does the latter. It is not enough to avoid the fault, but even the suspicion:
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It is some discredit to the Iudge, when a Clyent with his bribe comes to bee denyed:
It is Some discredit to the Judge, when a Client with his bribe comes to be denied:
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for if his vsuall carriage had giuen him no hope of speeding, hee would not offer.
for if his usual carriage had given him no hope of speeding, he would not offer.
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A Seruant, that is a fauourite or inward, giues suspition of corruption, and is commonly thought but a by-way;
A Servant, that is a favourite or inward, gives suspicion of corruption, and is commonly Thought but a byway;
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some posterne or back-dore for a gift to come in, when the broad fore-gates are shut against it.
Some postern or backdoor for a gift to come in, when the broad fore-gates Are shut against it.
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This makes many aspire to Offices and great places, not to doe good, but to get goods;
This makes many aspire to Offices and great places, not to do good, but to get goods;
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as some loue to bee stirring the fire, if it bee but to warme their owne fingers.
as Some love to be stirring the fire, if it be but to warm their own fingers.
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Whatsoeuer affaires passe through their hands, they crooke them all to their owne endes;
Whatsoever affairs pass through their hands, they crook them all to their own ends;
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and care not what becomes of the publike good, so they may aduance their owne priuate:
and care not what becomes of the public good, so they may advance their own private:
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and would set their neighbours house on fire, and it were but to rost their owne egges.
and would Set their neighbours house on fire, and it were but to rost their own eggs.
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Let them banish Couetousnesse, with as great a hatred as Amnon did Thamar; first thrust it out of their hearts,
Let them banish Covetousness, with as great a hatred as Amnon did Tamar; First thrust it out of their hearts,
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then shut and locke the dore after it: for the couetous heart is none of them that God chuseth.
then shut and lock the door After it: for the covetous heart is none of them that God chooseth.
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Next let vs see what kinde of hearts God will chuse; and they be furnished with these vertues fit for a Magistrate.
Next let us see what kind of hearts God will choose; and they be furnished with these Virtues fit for a Magistrate.
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1. There is Cor sapiens, a wise heart; and this was Salomons suite; An vnderstanding heart. Hee saw, hee had power enough, but not wisedome enough;
1. There is Cor sapiens, a wise heart; and this was Solomon's suit; an understanding heart. He saw, he had power enough, but not Wisdom enough;
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and that Royaltie without wisedome, was no better then an eminent dishonour; a very Calfe made of golden Eare-rings.
and that Royalty without Wisdom, was no better then an eminent dishonour; a very Calf made of golden Earrings.
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There is no Trade of life, but a peculiar wisedome belongs to it; without which all is tedious and vnprofitable:
There is no Trade of life, but a peculiar Wisdom belongs to it; without which all is tedious and unprofitable:
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how much more to the highest and busiest vocation, the gouernment of men? An ignorant ruler is like a blind Pilot;
how much more to the highest and Busiest vocation, the government of men? an ignorant ruler is like a blind Pilot;
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who shall saue the vessell from ruine? 2. Cor patiens; a meeke heart:
who shall save the vessel from ruin? 2. Cor Patient; a meek heart:
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what is it to difcerne the cause, and not to bee patient of the proceedings? The first Gouernour that God set ouer his Israel, was Moses; a man of the meekest spirit vpon earth.
what is it to difcerne the cause, and not to be patient of the proceedings? The First Governor that God Set over his Israel, was Moses; a man of the Meekest Spirit upon earth.
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How is hee fit to gouerne others, that hath not learn'd to gouerne himselfe? He that cannot rule a Boat on the riuer, is not to bee trusted with steering a Vessell on the Ocean.
How is he fit to govern Others, that hath not learned to govern himself? He that cannot Rule a Boat on the river, is not to be trusted with steering a Vessel on the Ocean.
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Nor yet must this patience degenerate into cowardlinesse: Moses that was so meeke in his owne cause, in Gods cause was as resolute. So there is also
Nor yet must this patience degenerate into cowardliness: Moses that was so meek in his own cause, in God's cause was as resolute. So there is also
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3. Cor magnanimum, a heart of fortitude and courage.
3. Cor magnanimum, a heart of fortitude and courage.
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The rulers and squares that regulate others, are not made of lead or soft wood, such as will bend or bow.
The Rulers and squares that regulate Others, Are not made of led or soft wood, such as will bend or bow.
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The principall Columnes of a house, had need be heart of Oke. A timorous and flexible Magistrate is not fit for these corrupt times.
The principal Columns of a house, had need be heart of Oak. A timorous and flexible Magistrate is not fit for these corrupt times.
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If either threatnings can terrifie him, or fauour melt him, or perswasions swerue him from Iustice, hee shall not want temptations.
If either threatenings can terrify him, or favour melt him, or persuasions swerve him from justice, he shall not want temptations.
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The Braine that must dispell the fumes, ascending from a corrupt liuer, stomach, or spleene, had need bee of a strong constitution.
The Brain that must dispel the fumes, ascending from a corrupt liver, stomach, or spleen, had need be of a strong constitution.
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The couragious spirit that resolues to doe the will of heauen, what malignant powers soeuer would crosse it on earth, is the heart that God chuseth.
The courageous Spirit that resolves to do the will of heaven, what malignant Powers soever would cross it on earth, is the heart that God chooseth.
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4. Lastly, there is Cor honestum, an honest heart.
4. Lastly, there is Cor Honesty, an honest heart.
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Without this, courage will prooue but legall Iniustice, policie but meere subtiltie, and abilitie but the Deuills Anuile to forge mischiefes. Priuate men haue many curbes;
Without this, courage will prove but Legal Injustice, policy but mere subtlety, and ability but the Devils Anuile to forge mischiefs. Private men have many curbs;
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but men in authoritie, if they feare not God, haue nothing else to feare. If hee bee a simple Dastard, hee feares all men:
but men in Authority, if they Fear not God, have nothing Else to Fear. If he be a simple Dastard, he fears all men:
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if a head-strong commander, he feares no man;
if a headstrong commander, he fears no man;
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like that vniust Iudge, that feared neither God nor Man. This is the ground of all fidelitie to King and Countrey, Religion. Such was Constantines Maxime;
like that unjust Judge, that feared neither God nor Man. This is the ground of all Fidis to King and Country, Religion. Such was Constantines Maxim;
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Hee cannot bee faithfull to mee, that is vnfaithfull to God.
He cannot be faithful to me, that is unfaithful to God.
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As this honourable place of the Kings Lieutenāt-ship hath a Sword bearer, so the Magistrate himselfe is the Lords Sword-bearer, saith Saint Paul. And as hee may neuer drawe this Sword in his priuate quarrell,
As this honourable place of the Kings Lieutenantship hath a Sword bearer, so the Magistrate himself is the lords Sword-bearer, Says Saint Paul. And as he may never draw this Sword in his private quarrel,
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so hee must not let it bee sheathed when Gods cause calls for it. It is lenitie and conniuence that hath inuited contempt to great places.
so he must not let it be sheathed when God's cause calls for it. It is lenity and connivance that hath invited contempt to great places.
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Did Iustice carrie a seuerer hand, they durst not traduce their Rulers in Songs and Satyrs, the burden whereof will bee their owne shame. Magistrates are our ciuill Fathers:
Did justice carry a severer hand, they durst not traduce their Rulers in Songs and Satyrs, the burden whereof will be their own shame. Magistrates Are our civil Father's:
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and what deserue they but the curse of Cham, that lay open the nakednesse of their Fathers? When Alexander had conquered Darius, and casually found his slaine bodie lying naked, hee threw his owne coat ouer him, saying, I will couer the destinie of a King.
and what deserve they but the curse of Cham, that lay open the nakedness of their Father's? When Alexander had conquered Darius, and casually found his slain body lying naked, he threw his own coat over him, saying, I will cover the destiny of a King.
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It is God alone that casteth contempt vpon Princes; which that hee may not doe, let them preserue Cor mundum, a cleane heart, not conscious of ill demerits.
It is God alone that Cast contempt upon Princes; which that he may not do, let them preserve Cor Mundum, a clean heart, not conscious of ill demerits.
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Such a one sits on the Iudgement-Seat, as one that neuer forgets that hee must appeare before the Iudgement-Seate of Christ.
Such a one sits on the Iudgement-Seat, as one that never forgets that he must appear before the Iudgement-Seate of christ.
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So hee executeth Iustice, as neuer losing the sense of Mercy:
So he Executeth justice, as never losing the sense of Mercy:
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so hee sheweth Mercie, as not offering violence to Iustice. Hee can at once, punish the offence, and pitie the offender.
so he shows Mercy, as not offering violence to Justice He can At once, Punish the offence, and pity the offender.
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Hee remembers his oath, and feares to violate it: to an enemie hee is not cruell, to a friend hee will not bee partiall.
He remembers his oath, and fears to violate it: to an enemy he is not cruel, to a friend he will not be partial.
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And if euer hee haue but once cut the skirt of Iustice, as Dauid the lappe of Sauls garment, his Heart smites him for it.
And if ever he have but once Cut the skirt of justice, as David the lap of Saul's garment, his Heart smites him for it.
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Hee minds no other clocke on the Bench, but that of his owne Conscience. Hee will not offend the Iust, nor affoord a good looke to varlets:
He minds no other clock on the Bench, but that of his own Conscience. He will not offend the Just, nor afford a good look to varlets:
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nor yet doth hee so disregard their persons, as to wrong their causes. Hee will maintaine Pietie, but not neglect Equitie.
nor yet does he so disregard their Persons, as to wrong their Causes. He will maintain Piety, but not neglect Equity.
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In Court, hee lookes not before him on the person, nor about him on the beholders, nor behind him for bribes;
In Court, he looks not before him on the person, nor about him on the beholders, nor behind him for Bribes;
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nay, hee will not touch them in his Closset or Chamber, lest the timber and stones in the wall should witnesse against him.
nay, he will not touch them in his Closet or Chamber, lest the timber and stones in the wall should witness against him.
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So hee helpes the Church, that the Commonwealth bee no loser: so hee lookes to the Common-wealth, that the Church may not bee wronged.
So he helps the Church, that the Commonwealth be no loser: so he looks to the Commonwealth, that the Church may not be wronged.
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The lewd feare him, the good praise him, the poore blesse him; hee hath been a Father to Orphans, a Husband to distressed Widowes.
The lewd Fear him, the good praise him, the poor bless him; he hath been a Father to Orphans, a Husband to distressed Widows.
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Many prayers are layde vp for him in Heauen;
Many Prayers Are laid up for him in Heaven;
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and when hee dies, they with the assistance of Angels, shall beare him vp to blessednesse.
and when he die, they with the assistance of Angels, shall bear him up to blessedness.
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Lastly, let vs see why God will chuse men by the heart. I denie not, but wisedome and courage, moderation and patience, are all requisite concurrences:
Lastly, let us see why God will choose men by the heart. I deny not, but Wisdom and courage, moderation and patience, Are all requisite concurrences:
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but the Heart is the Primum Mobile, that sets all the wheeles a going, and improoues them to the right end.
but the Heart is the Primum Mobile, that sets all the wheels a going, and improoues them to the right end.
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When God begins to make a man good, he begins at the heart: as Nature in forming, so God in reforming, begins there.
When God begins to make a man good, he begins At the heart: as Nature in forming, so God in reforming, begins there.
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As the eye is the first that begins to die, and the last that begins to liue:
As the eye is the First that begins to die, and the last that begins to live:
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so the heart is the first that liues, and the last that dies.
so the heart is the First that lives, and the last that die.
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It is said of the Spider, that in the morning, before shee seekes out for her prey, shee mends her broken webbe;
It is said of the Spider, that in the morning, before she seeks out for her prey, she mends her broken web;
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and in doing that, she alwayes begins in the midst.
and in doing that, she always begins in the midst.
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Before wee pursue the profits and baits of this world, let vs first amend our life;
Before we pursue the profits and baits of this world, let us First amend our life;
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and when wee vndertake this, let vs bee sure to begin at the heart. The Heart is the Fort or Citadell in this little Ile of man;
and when we undertake this, let us be sure to begin At the heart. The Heart is the Fort or Citadel in this little I'll of man;
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let vs fortifie that, or all will bee lost.
let us fortify that, or all will be lost.
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And as naturally, the heart is first in being, so here the Will (which is meant by the Heart) is chiefe in commanding.
And as naturally, the heart is First in being, so Here the Will (which is meant by the Heart) is chief in commanding.
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The Centurions seruants did not more carefully obey him, when hee sayd to one Goe, and he goeth, to another Come, and hee commeth, to a third, Doe this, and hee doth it:
The Centurions Servants did not more carefully obey him, when he said to one Go, and he Goes, to Another Come, and he comes, to a third, Do this, and he does it:
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then all the members obserue the Heart; if it say to the eye, See, it seeth:
then all the members observe the Heart; if it say to the eye, See, it sees:
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to the eare, Heare, it hearkeneth: to the tongue, Speake, it speaketh: to the foot, Walke, it walketh:
to the ear, Hear, it harkeneth: to the tongue, Speak, it speaks: to the foot, Walk, it walks:
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to the hand, Worke, it worketh.
to the hand, Work, it works.
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If the Heart lead the way to God, not a member of the body, not a facultie of the soule, will stay behinde.
If the Heart led the Way to God, not a member of the body, not a faculty of the soul, will stay behind.
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As when the Sunne ariseth in the morning, Birds rise from their nestes, Beastes from their dennes, and Men from their beds.
As when the Sun arises in the morning, Birds rise from their nests, Beasts from their dens, and Men from their Beds.
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They all say to the Heart, as the Israelites did to Ioshuah; All that thou commandest vs, wee will doe: and whither soeuer thou sendest vs, wee will goe:
They all say to the Heart, as the Israelites did to Joshua; All that thou Commandest us, we will do: and whither soever thou sendest us, we will go:
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onely the Lord bee with thee. only the Lord be with thee.
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Therefore the penitent Publican smote his heart, as if hee would call vp that, to call vp all the rest.
Therefore the penitent Publican smote his heart, as if he would call up that, to call up all the rest.
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It cannot command and goe without.
It cannot command and go without.
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No part of man can sinne without the heart, the heart can sin without all the rest.
No part of man can sin without the heart, the heart can sin without all the rest.
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The Wolfe goes to the flocke, purposing to deuoure a Lambe, and is preuented by the vigilancie of the Shepheard; yet Lupus exit, Lupus regreditur;
The Wolf Goes to the flock, purposing to devour a Lamb, and is prevented by the vigilancy of the Shepherd; yet Lupus exit, Lupus regreditur;
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hee went foorth a Wolfe, and comes home a Wolfe. The heart intends a sinne, which is neuer brought into action;
he went forth a Wolf, and comes home a Wolf. The heart intends a sin, which is never brought into actium;
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yet it sinnes in that very intention. The hand cannot offend without the heart, the heart can offend without the hand.
yet it Sins in that very intention. The hand cannot offend without the heart, the heart can offend without the hand.
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The heart is like a Mill:
The heart is like a Mill:
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if the winde or water bee violent, the Mill will goe whether the Miller will or not;
if the wind or water be violent, the Mill will go whither the Miller will or not;
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yet hee may chuse what kind of graine it shall grind, wheat or darnell. If the affections bee strong and passionate, the heart will bee working:
yet he may choose what kind of grain it shall grind, wheat or darnel. If the affections be strong and passionate, the heart will be working:
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yet the Christian by grace, may keepe out lustes, and supply it with good thoughts. The Heart is Gods peculiar;
yet the Christian by grace, may keep out lusts, and supply it with good thoughts. The Heart is God's peculiar;
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the thing hee especially cares for: My sonne, giue mee thy heart:
the thing he especially Cares for: My son, give me thy heart:
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and good reason, for I gaue my owne Sonnes heart to death for it Non minus tuum, quia meum;
and good reason, for I gave my own Sons heart to death for it Non minus tuum, quia meum;
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It is not lesse thine, for being mine: yea, it cannot be thine comfortably, vnlesse it bee mine perfectly.
It is not less thine, for being mine: yea, it cannot be thine comfortably, unless it be mine perfectly.
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God requires it principally, but not onely: giue him that, and all the rest will follow.
God requires it principally, but not only: give him that, and all the rest will follow.
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He that giues me fire, needs not bee requested for light and heat; for they are inseparable. Non corticis, sed cordis Deus.
He that gives me fire, needs not be requested for Light and heat; for they Are inseparable. Non corticis, sed Cordis Deus.
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God doth not regard the rinde of the lipps, but the root of the heart. God does not regard the rind of the lips, but the root of the heart.
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It was the Oracles answere, to him that would bee instructed which was the best Sacrifice;
It was the Oracles answer, to him that would be instructed which was the best Sacrifice;
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Da medium Lunae, Solem simul, & canis iram: which three characters make Cor, the Heart.Dam medium Lunae, Solemn simul, & canis iram: which three characters make Cor, the Heart.
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Mans Affection is Gods Hall: mans Memorie, his Library: mans Intellect, his Priuie Chamber; but his Closset, Sacrary,
men Affection is God's Hall: men Memory, his Library: men Intellect, his Privy Chamber; but his Closet, Sacrary,
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or Chappell, is the Heart. So Saint Augustine glosseth the Pater noster; Quies in coelis, which art in heauen, that is, in a heauenly Heart.
or Chapel, is the Heart. So Saint Augustine Glosseth the Pater Noster; Quies in Coelis, which art in heaven, that is, in a heavenly Heart.
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All outward workes an hypocrite may doe, onely hee failes in the Heart: and because hee failes there, he is lost euery where.
All outward works an hypocrite may do, only he fails in the Heart: and Because he fails there, he is lost every where.
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Let the flesh looke neuer so faire, the good Cater will not buy it, if the liuer bee spak'd.
Let the Flesh look never so fair, the good Cater will not buy it, if the liver be spaked.
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Who will put that timber into the building of his house, which is rotten at the heart? Man iudgeth the heart by the workes, God iudgeth the workes by the heart.
Who will put that timber into the building of his house, which is rotten At the heart? Man Judgeth the heart by the works, God Judgeth the works by the heart.
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All other powers of man may be suspended from doing their offices, but onely the Will, that is the Heart. Therefore God will excuse all necessary defects,
All other Powers of man may be suspended from doing their Offices, but only the Will, that is the Heart. Therefore God will excuse all necessary defects,
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but onely of the Heart. The blinde man cannot serue God with his eyes, hee is excused:
but only of the Heart. The blind man cannot serve God with his eyes, he is excused:
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the deafe cannot serue God with his eares, hee is excused: the dumbe cannot serue God with his tongue, hee is excused:
the deaf cannot serve God with his ears, he is excused: the dumb cannot serve God with his tongue, he is excused:
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the creeple cannot serue God with his feete, hee is excused.
the creeple cannot serve God with his feet, he is excused.
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But no man is excused for not seruing God with his Heart. Deus non respicit quantum homo valet, sed quantum velit.
But no man is excused for not serving God with his Heart. Deus non respicit quantum homo valet, sed quantum velit.
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Saint Chrysostome seemed to bee angrie with the Apostle, for saying, Behold, wee haue left all, and followed thee.
Saint Chrysostom seemed to be angry with the Apostle, for saying, Behold, we have left all, and followed thee.
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What haue you left? an angle, a couple of broken nettes, and a weather beaten Fish-boat;
What have you left? an angle, a couple of broken nets, and a weather beaten Fish-boat;
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a faire deale to speake of. But at last hee corrects himselfe, I crie you mercie, Saint Peter: you haue forsaken all indeed:
a fair deal to speak of. But At last he corrects himself, I cry you mercy, Saint Peter: you have forsaken all indeed:
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for he truly leaues all, that leaues Quod vel capit mundus, vel cupit: that takes his Heart from the world, and giues it to Christ.
for he truly leaves all, that leaves Quod vel Capital World, vel Cupit: that Takes his Heart from the world, and gives it to christ.
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All other faculties of man apprehend their obiects, when they are brought home to them; onely the Will, the Heart goes home to the obiect.
All other faculties of man apprehend their objects, when they Are brought home to them; only the Will, the Heart Goes home to the Object.
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Colour must come to the eye, before it can see it: sound to the eare, before it can heare it:
Colour must come to the eye, before it can see it: found to the ear, before it can hear it:
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the obiect to bee apprehended is brought home to the vnderstanding, and past things are recollected to the memory;
the Object to be apprehended is brought home to the understanding, and past things Are recollected to the memory;
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before either can doe her office. But the heart goes home to the obiect. Vbi thesaurus, ibi cor.
before either can do her office. But the heart Goes home to the Object. Vbi thesaurus, There cor.
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Not where the heart is, there will be the treasure: but where the treasure is, there will be the heart.
Not where the heart is, there will be the treasure: but where the treasure is, there will be the heart.
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Blessed are the pure in heart, for they shall see God. Of all, the pure heart is beholding to God, and shall one day behold God. Blessed Are the pure in heart, for they shall see God. Of all, the pure heart is beholding to God, and shall one day behold God.
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Therefore Dadid prayes, Cor mundum crea in me, Deus: Create in mee a cleane heart, O God.
Therefore Dadid prays, Cor Mundum crea in me, Deus: Create in me a clean heart, Oh God.
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The Lord rested from the workes of his Creation the seuenth day; but so dearely hee loues cleane hearts, that hee restes from creating them no day.
The Lord rested from the works of his Creation the Seventh day; but so dearly he loves clean hearts, that he rests from creating them no day.
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As Iehu said to Iehonadab, Est tibi cor rectum, Is thy heart right? Then giue mee thy hand, come vp into my charriot.
As Iehu said to Jehonadab, Est tibi cor rectum, Is thy heart right? Then give me thy hand, come up into my chariot.
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So this is Gods question, Is thy heart vpright? Then giue mee thy hand, ascend my triumphant Charriot, the euerlasting glory of heauen. To conclude;
So this is God's question, Is thy heart upright? Then give me thy hand, ascend my triumphant Chariot, the everlasting glory of heaven. To conclude;
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because there is such difference of hearts, and such need of a good one;
Because there is such difference of hearts, and such need of a good one;
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they put it to Him that knowes them all, and knowes which is best of all.
they put it to Him that knows them all, and knows which is best of all.
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For howsoeuer Nature knowes no difference; nor is there any Quorum praecordia Titan De meliore luto finxit:
For howsoever Nature knows no difference; nor is there any Quorum praecordia Titan De meliore Luto finxit:
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yet in regard of grace, the sanctified heart is of purer metall then common ones.
yet in regard of grace, the sanctified heart is of Purer metal then Common ones.
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A little liuing stone in Gods building, is worth a whole Quarrey of the world. One honest heart is better then a thousand other:
A little living stone in God's building, is worth a Whole Quarry of the world. One honest heart is better then a thousand other:
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the richest Mine, and the coursest mould, haue not such a disproportion of value. Man often failes in his Election, God cannot erre.
the Richest Mine, and the Coursest mould, have not such a disproportion of valve. Man often fails in his Election, God cannot err.
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The choise heere was extraordinary, by lots: yours is ordinary by Suffrages; Gods hand is in both.
The choice Here was extraordinary, by lots: yours is ordinary by Suffrages; God's hand is in both.
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Great is the benefit of good Magistrates:
Great is the benefit of good Magistrates:
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that wee may sit vnder our owne Vines, goe in and out in peace, eate our bread in saftie,
that we may fit under our own Vines, go in and out in peace, eat our bred in safety,
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and (which is aboue all) leade our liues in honest libertie:
and (which is above all) lead our lives in honest liberty:
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for all this wee are beholding, vnder God to the Magistrate, first the Supreme, then the subordinate.
for all this we Are beholding, under God to the Magistrate, First the Supreme, then the subordinate.
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They are Trees, vnder whose branches the people build and sing, and bring vp their young ones in religious nourture.
They Are Trees, under whose branches the people built and sing, and bring up their young ones in religious nurture.
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That Silence in heauen about halfe an houre, when the golden vialls were filled with sweet odours, and the prayers of the Saints ascended as pillars of smoke and Incense, is referred by some, to the peace of the Church vnder Constantine. It is the King of Mexico's Oath, when hee takes his Crowne;
That Silence in heaven about half an hour, when the golden vials were filled with sweet odours, and the Prayers of the Saints ascended as pillars of smoke and Incense, is referred by Some, to the peace of the Church under Constantine. It is the King of Mexico's Oath, when he Takes his Crown;
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Iustitiam se administraturum, effecturum vt Sol cursum teneat, Nubes pluant, Rivi currant, terra producat fructus; Iustitiam se administraturum, effecturum vt Sol Cursum Tenet, Clouds pluant, Rivi currant, terra Produceth fructus;
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that hee will minister Iustice, hee will make the Sunne holde his course, the Cloudes to raine, the Riuers to runne, and the Earth to fructifie.
that he will minister justice, he will make the Sun hold his course, the Clouds to rain, the rivers to run, and the Earth to fructify.
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The meaning is, that the vpright and diligent administration of Iustice, will bring all these blessings of God vpon a Countrey.
The meaning is, that the upright and diligent administration of justice, will bring all these blessings of God upon a Country.
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If wee compare this Citie with many in forraine parts, how ioyfully may wee admire our owne happines!
If we compare this city with many in foreign parts, how joyfully may we admire our own happiness!
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Those murders and massacres, rapes and constuprations, and other mischiefes, that bee there as common as nights, be rare with vs. I will not say that all our people are better then theirs, I dare say, our Gouernment is better then theirs.
Those murders and massacres, rapes and constuprations, and other mischiefs, that be there as Common as nights, be rare with us I will not say that all our people Are better then theirs, I Dare say, our Government is better then theirs.
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Merchants make higher vse, and are more glad of calme Seas, then common passengers. So should Christians more reioyce in peace, then can the heathen:
Merchants make higher use, and Are more glad of Cam Seas, then Common passengers. So should Christians more rejoice in peace, then can the heathen:
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because they know how to improoue it to richer ends, the glory of God, and saluation of their owne soules.
Because they know how to improve it to Richer ends, the glory of God, and salvation of their own Souls.
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Proceed yee graue and honourable Senatours, in your former approoued courses, to the suppressing of vice and disorders,
Proceed ye graven and honourable Senators, in your former approved courses, to the suppressing of vice and disorders,
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and to the maintenance of Truth and Peace among vs. It is none of the least renownes of this famous Citie, the Wisedome and Equitie of the Gouernours.
and to the maintenance of Truth and Peace among us It is none of the least renowns of this famous city, the Wisdom and Equity of the Governors.
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To repeat the worthy acts done by the Lords Maters of London, were fitter for a Chronicle;
To repeat the worthy acts done by the lords Maters of London, were fitter for a Chronicle;
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they are too large for a Sermon.
they Are too large for a Sermon.
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But it is high time to blesse you with a Dismission, and to dismisse you with a Blessing.
But it is high time to bless you with a Dismission, and to dismiss you with a Blessing.
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That Almightie God, that knowes the hearts of all, sanctifie your hearts to gouerne, and ours to obey;
That Almighty God, that knows the hearts of all, sanctify your hearts to govern, and ours to obey;
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that wee all seeking to doe good one to another, He may doe good vnto vs all.
that we all seeking to do good one to Another, He may do good unto us all.
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To this blessed and eternall God, the Father, the Sonne, and the Holy Ghost, bee all glory and praise for euer. Amen.
To this blessed and Eternal God, the Father, the Son, and the Holy Ghost, be all glory and praise for ever. Amen.
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