THe businesse of the day is an Election; an election into one of the most No­ble Offices of the Kingdome; the go­uernment of this Honourable Citie, which (let not enuie heare it) hath no paralell vnder the Sunne. The businesse of my Text is an Election too; an election into the highest office in the Church, to be an Apostle and Witnesse of Iesus Christ. If you please to spare the paterne in foure circumstances; 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: 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 argument of the Text is a prayer to God for his direction in their choice: yea indeed, that hee would chuse a man for them: including a strong reason of such a request, because he doth know the hearts of all men.

They begin with prayer; this was the vsuall ma­ner in the Church of God. So Moses prayed for the choice of his Successor. Num. 27.16. Let the Lord, the God of the spirits of all flesh set a man ouer the Congrega­tion. Christ sent not his Apostles to that holy work, Iohn 17.27. without a prayer; Sanctifie them through thy truth. Actes 6.6. In the chusing of those seuen Deacons, they first prayed, and then laid their hands vpon them. Thus were Kings Inaugurated, with Sacri­fice and Prayer. It is not fit, he that is chosen for God, should bee chosen without God. But for this, Samuel himselfe may be mistaken, and chuse seuen wrong, before hee hit vpon the right. In this; I cannot but commend your religious care; that businesses of so great a consequence be al­wayes sanctified with a blessing. 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. E­uery important action requires Prayer, much more that which concernes a whole citie. When Samuel came to Bethlehem to annoynt Dauid, he calls the whole Citie to the Sacrifice. Indeed the Family of Iesse was sanctified in a more spe­ciall manner: this businesse was most theirs, and all Israels in them. The feare of God should take full possession of all our hearts, that are this day [Page 57]assembled: but those with whom God hath more to doe then with the rest, should bee more holy then the rest.

The choice of your Wardens and Masters in your seuerall Companies hath a solemne forme; and it is the honour of your greatest Feasts, that the first dish is a Sermon. Charitie forbid, that any should think, you admit such a Custome, ra­ther for conuenience then deuotion; as if Prea­ching were but a necessary complement to a So­lemnitie, as Wine and Musicke. I am perswaded better things of you: 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 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. So when we come to preach to your soules, if you should secretly bid vs speake to the walls; 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. Wee may instruct, though wee may not rule; yea, wee must instruct them that shall rule. Therefore as wee obey your call in comming to speake, so doe you obey Gods command in vouchsafing to heare. Let vs apply our selues to him with deuotion, and then hee will bee graci­ously present at our Election.

This Prayer respects two things,

• Quem, the person whom they intreat.
• Quid, the matter for which they intreat

The Person is described by His

• Omnipotence; Lord.
• Omniscience, That knowest the hearts of men.

Omnipotence; Lord. Wee acknowledge thy right, thou art fit to bee thine owne chuser. Lord, there bee many on earth called Lords; but those are Lords of earth, and those Lords are earth, & those Lords must returne to earth. This Lord is Almightie; raising out of the dust to the honour of Princes, and laying the honour of Prin­ces in the dust. 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 heauen, the owner of those glorious mansions: Lord of earth, disposer of all Kingdomes and Principalities: Lord of hell, to locke vp the old Dragon and his crew in the bottomlesse pit: Lord of Death, to vnlocke the graues: hee keepes the Key, that shall let all bodies out of their earthy prisons. A potent Lord; whither shall we goe to get out of his Do­minion? Psal. 139.7. &c To heauen? there wee cannot misse him: To hell? there wee cannot bee without him: In ayre, earth, or sea; in light or darknesse, wee are sure to finde him. Whither then, except to Purgatory? That Terra incognita is not men­tioned in his Lordship: the Pope may keepe the [Page 59]key of that himselfe. But for the rest, hee is too sawcie; exalting his vniuersal Lordship, and hed­ging in the whole Christian world for his Dio­cesse. Stretching his arme to heauen, in rubric­king what Saints he list: to hell, in freeing what prisoners hee list: on earth, in setting vp, or pul­ling downe what Kings hee list: but that some haue [...] short his busie fingers.

To the Lord of all they commend the choyce of his owne seruants. Euery mortall Lord hath this power in his owne Family: how much more that Lord, which makes Lords? who is so fit to chuse, 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, therefore not to be left out in the election. How can the Apostle preach, or the Magistrate gouerne, without him; when none of vs all can mooue but in him? It is happy, when wee doe remit all doubts to his decision, and resigne our selues to his dispositi­on. Wee must not be our owne Caruers, but let Gods choyce be ours. When we know his plea­sure, let vs shew our obedience. 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: that so in all things wee may glorifie his blessed Name.

Omniscience: it is Gods peculiar, to bee the searcher of the heart. The heart of man is deceit­full aboue all things, and desperately wicked; who [Page 60]can know it? Iere. 17.9.10. Who? Ego Dominus, I the Lord search the heart. 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.

But why the Heart? Here was an Apostle to bee chosen: 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, 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 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 which hath the truer heart: not which is the greater Scholer, but which is the better man; Thou that knowest the Heart.

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. The priuiledge of Nature and of Stature, his primogeniture and proportion giues it him; This is hee. But euen the holyest Prophet, when hee speakes without God, runnes into errour. Signes and apparances are the guides of our eyes; and these are seldome without a true falshood, or an vncertaine truth. Saul had a goodly person, but a bad heart: hee [Page 61]was higher then all, many were better then hee. It is not hard for the best Iudgement to erre in the shape. Philoxemenes, a magnanimous and valiant Souldier, being inuited to Magyas his house to dinner, came in due season, but found not his Host at home. A seruant seeing one so plaine in clothes, and somewhat defor­med in bodie, thought him some sorry fellow, and set him to cleaue wood. Whereat Magyas (being returned) wondering, he receiued from him this answere; Expendo paenas deformitatis meae; I pay for my vnhandsomnesse. All is not valour, that lookes bigge, and goes braue. Hee that iudgeth by the inside, checked Samuel for his misconceit; 1 Sam. 16.7. Looke not on his Countenance or Stature, for I haue refused him: for the Lord seeth not as man seeth. Dauids countenance was inge­nuous and beautifull, but had it promised so much as Eliabs or Abinadabs, hee had not been left in the field, while his Brethren sate at the table. Iesse could find nothing in Dauid worthy the competition of honour with his brethren: 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 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; Samuel and Iesse went by the outside, God by the inside: they saw the com­position of the body, hee the disposition of the mind. Israel desires a King of God, and that [Page 62]King was chosen by the Head: God will chuse a King for Israel, and that King is chosen by the Heart. If in our choyce for God, or for our selues, wee altogether follow the eye, and suffer our thoughts to be guided by outward respects, we shall be deceiued.

1 Why doe they not say, Thou that knowest the estates of men, who is rich, and fit to support a high place; 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. It is like the Planet Mercury; if it bee ioyned with a good Heart, it is vsefull; if with a bad and corrupt one, dangerous. But howsoeuer at the Beame of the Sanctuary, mo­ney makes not the man, yet it often addes some mettall to the man; makes his Iustice the bol­der, and in lesse hazard of being vitiated. But pauperis sapientia plus valet quam diuitis abun­dantia. Eccles. 9.13. If the poore man haue Wisedome to deli­uer the Citie, hee is worthy to gouerne the Citie. 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. This is requisite to keepe awe in the people, that the Magistracie bee not exposed to contempt. But Magistratus, non vestitus, in­dicat virum: Wise gouernment, not rich gar­ment, shewes an able man. It was not riches, that they regarded.

2 Why doe they not say, Thou that knowest the Birth or Blood of men? I know, it is a reuerend [Page 63]thing to see an ancient Castle or Palace not in decay; or a faire Tree, sound and perfect tim­ber. But as foule Birds build their nests in an olde forsaken house, and doated trees are good for nothing but the fire; so the decay of Vertue is the ruine of Nobilitie. To speake morally, Actiue worth is better then Passiue; this last we haue from our Ancestors, the first from our selues. Let mee rather see one vertue in a man aliue, then all the rest in his pedigree dead. 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. But in man shee failes, and may bring forth the like proportion, not the like disposition. Children doe often resemble their Parents in face and features, not in heart and qualities. It is the earthly part that followes the seed; 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. Cottages haue yeelded this as well as Palaces. Agathocles was the sonne of a Potter, Bion of an infamous Cur­tisan. In holy Writ, Gideon was a poore Thra­sher, Dauid a Shepheard; yet both mightie men of valour, both chosen to rule, both speciall Sauiours of their Countrey. Farre bee it from vs to condemne all honour of the first head, when noble deseruings haue raised it; though before it could shewe nothing but a White Shield. Indeed, it is not the Birth, but the [Page 64]new Birth, that makes men truely Noble.

3 Why doe they not say, Thou that knowest the wisedome and policie of men? Certainly, this is requisite to a man of place; without which hee is a blinde Polyphemus, a strong arme with­out an eye. But a man may bee wise for him­selfe, not for God, not for the publike good. An Ante is a wise creature for it selfe, but a shrewd thing in a Garden. 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. A cunning head without an ho­nest heart, is but like him that can packe the Cards, yet when hee hath done, cannot play the Game, or like a house with many conuenient Staires, Entries, 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, but the Heart; as if in an Election, that were the maine; it is all if the rest be admitted on the By.

Heere then wee haue three remarkeable ob­seruations. 1. What kind of Hearts God will not chuse, 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.

First what kind of Hearts hee will not chuse; and of these (among many) I will mention but three.

1. Cor diuisum, a distracted Heart; part wher­of [Page 65]is dedicated to the Lord, and part to the world. But hee that made all, will not bee con­tented with a piece. Aut Caesar, aut nihil. 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; afterward Christ, and not the world; but neuer the world and Christ toge­ther. Many diuisions followed sinne. 1. It di­uided the heart from God; Esai. 59.2. Your sinnes haue so­perated betweene you and your God. 2. It diuided heart from heart. God by Marriage made one of two, sinne doth often by preuarication make two of one. It diuided the tongue from the heart. 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: and when hee spake of comming downe, the other falles a remoouing the ladder. 5. It diuided the heart from it selfe; They spake with a double heart. The originall is, Psal. 12.2. A heart and a heart: one for the Church, ano­ther for the Change: one for Sundayes, ano­ther for working dayes: one for the King, an other for the Pope. A man without a heart, is a wonder: but a man with two hearts, is a mon­ster. 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. Dabo illis cor vnum, Actes 4.32. a speciall blessing.

Now this diuision of heart is intolerable in a Magistrate; when hee plyes his owne cause vnder the pretence of anothers; and cares not who lose, so hee bee a gayner. Saint Ierome calles this Cor malè locatum; for many haue hearts, but not in their right places. Cor habet in ventre gulosus, lasciuus in libidine, cupidus in lucris. Naturally, if the heart bee remooued from the proper seare, it instantly dyes. The eye vnnested from the head, cannot see: the foote sundered from the body, cannot goe: so spiritually, let the heart bee vncentred from Christ, it is dead. 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. He that knowes the hearts of all men, will not chuse a diuided or misplaced heart.

2. Cor lapideum, a hard or stony heart. This is Ingratum ad beneficia, infidum ad consilia, in­verecundum ad turpia, inhumanum ad bona, te­merarium ad omnia. A Rocke, which all the Floods of that infinite Sea of Gods mercies and Iudgements cannot soften. A Stitthy, that is still the harder for beating. It hath all the pro­perties of a stone: it is as cold as a stone, as hea­uie as a stone, as hard as a stone, as senselesse as a stone. No perswasions can heate it, no pro­hibitions can stay it, no instructions can teach it, no compassions can mollifie it. Were it of [Page 67]yron, it might bee wrought: were it of lead, it might bee molten, and cast into some better forme: were it of earth, it might bee tempe­red to another fashion: but being stone, nothing remaines but that it bee broken. 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, though all these plagues were grieuous, yet one was more grieuous then all; Cor durum, his hard heart. Hee that knowes all hearts, knowes how ill this would be in a Magistrate: a heart, which no cryes of Orphans, no teares of Widowes, no mourning of the oppressed, can melt into pitie. From such a Heart good Lord deliuer vs.

3. Cor eupidum, a couetous heart; the de­sires whereof are neuer filled. A handfull of corne put to the whole heape, encreaseth it; yea, adde water to the Sea, it hath so much the more: but hee that loueth Siluer, Eccles 5.10. shall neuer bee satisfied with Siluer. One desire may bee filled, but ano­ther comes. 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; as it fares with the body in burning Feuers; Quò plus sunt potae, plus sitiuntur aquae: So it is in the couetous heart, Vt cùm posideat plurimae, plu­ra petaet. Grace can neuer fill the purse, nor wealth the heart.

This vice is in all men iniquitie, but in a Ma­gistrate Blasphemie: the roote of all euill in e­uery man, the rot of all goodnesse in a great Man. It leaues them, like those Idoles in the Psalme; neither eyes to see, nor eares to heare; but onely hands to handle. Such men will trans­gresse for handfulls of barley, and morsells of bread; and a very dramme of profite put in­to the Scole of Iustice, turnes it to the wrong side. There is not among all the charmes of Hell, a more damnable spell to inchant a Magi­strate, then the loue of Money. This turnes Iudgement into Wormewood, or at least into vine­ger: for if Iniustice doe not make it bitter as Wormewood, yet shifts and delayes will make it sowre as vineger. O how sordid and execra­ble should bribes bee to them, and stinke worse in their nostrils then Vespasians tribute of vrine! Let them not onely binde their owne hands, and the hands of their seruants, that may take; but euen binde the hands of them that would offer. Hee that vseth Integritie, doeth the former: but hee that constantly professeth Integritie, doth the latter. It is not enough to auoyde the fault, but euen the suspition: It is some discre­dit to the Iudge, when a Clyent with his bribe comes to bee denyed: for if his vsuall carriage had giuen him no hope of speeding, hee would not offer. A Seruant, that is a fauourite or in­ward, giues suspition of corruption, and is com­monly thought but a by-way; some posterne or back-dore for a gift to come in, when the broad [Page 69]fore-gates are shut against it. This makes many aspire to Offices and great places, not to doe good, but to get goods; as some loue to bee stir­ring the fire, if it bee but to warme their owne fingers. Whatsoeuer affaires passe through their hands, they crooke them all to their owne endes; and care not what becomes of the pub­like good, so they may aduance their owne pri­uate: and would set their neighbours house on fire, and it were but to rost their owne egges. Let them banish Couetousnesse, with as great a hatred as Amnon did Thamar; first thrust it out of their hearts, then shut and locke the dore after it: for the couetous heart is none of them that God chuseth.

Next let vs see what kinde of hearts God will chuse; and they be furnished with these vertues fit for a Magistrate.

1. There is Cor sapiens, a wise heart; and this was Salomons suite; An vnderstanding heart. 1 Kings 3.9. Hee saw, hee had power enough, but not wise­dome enough; and that Royaltie without wise­dome, was no better then an eminent disho­nour; a very Calfe made of golden Eare-rings. There is no Trade of life, but a peculiar wise­dome belongs to it; without which all is tedi­ous and vnprofitable: how much more to the highest and busiest vocation, the gouernment of men? An ignorant ruler is like a blind Pilot; who shall saue the vessell from ruine?

2. Cor patiens; a meeke heart: what is it to difcerne the cause, and not to bee patient of the [Page 70]proceedings? The first Gouernour that God set ouer his Israel, was Moses; a man of the meekest spirit vpon earth. 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. 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

3. Cor magnanimum, a heart of fortitude and courage. The rulers and squares that regulate others, are not made of lead or soft wood, such as will bend or bow. The principall Columnes of a house, had need be heart of Oke. A timo­rous and flexible Magistrate is not fit for these corrupt times. If either threatnings can terri­fie him, or fauour melt him, or perswasions swerue him from Iustice, hee shall not want temptations. The Braine that must dispell the fumes, ascending from a corrupt liuer, stomach, or spleene, had need bee of a strong constitu­tion. 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.

4. Lastly, there is Cor honestum, an honest heart. 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; but men in authoritie, if they feare not God, haue [Page 71]nothing else to feare. If hee bee a simple Da­stard, hee feares all men: if a head-strong com­mander, he feares no man; like that vniust Iudge, that feared neither God nor Man. Luke 18.2. This is the ground of all fidelitie to King and Countrey, Religion. Such was Constantines Maxime; Hee cannot bee faithfull to mee, that is vnfaithfull to God. As this honourable place of the Kings Lieutenāt-ship hath a Sword bearer, so the Ma­gistrate himselfe is the Lords Sword-bearer, Rom. 13.4. saith Saint Paul. And as hee may neuer drawe this Sword in his priuate quarrell, 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. 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: 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. 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.

Such a one sits on the Iudgement-Seat, as one that neuer forgets that hee must appeare before the Iudgement-Seate of Christ. So hee execu­teth Iustice, as neuer losing the sense of Mercy: [Page 72]so hee sheweth Mercie, as not offering violence to Iustice. Hee can at once, punish the offence, and pitie the offender. Hee remembers his oath, and feares to violate it: to an enemie hee is not cruell, to a friend hee will not bee partiall. 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. 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: nor yet doth hee so disregard their persons, as to wrong their causes. Hee will maintaine Pietie, but not neglect Equitie. In Court, hee lookes not before him on the per­son, nor about him on the beholders, nor behind him for bribes; nay, hee will not touch them in his Closset or Chamber, lest the timber and stones in the wall should witnesse against him. 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. The lewd feare him, the good praise him, the poore blesse him; hee hath been a Fa­ther to Orphans, a Husband to distressed Wi­dowes. Many prayers are layde vp for him in Heauen; and when hee dies, they with the as­sistance of Angels, shall beare him vp to bles­sednesse.

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: but the Heart is the Primum [Page 73]Mobile, that sets all the wheeles a going, and im­prooues them to the right end. When God be­gins to make a man good, he begins at the heart: as Nature in forming, so God in reforming, be­gins there. As the eye is the first that begins to die, and the last that begins to liue: so the heart is the first that liues, and the last that dies. It is said of the Spider, that in the morning, before shee seekes out for her prey, shee mends her bro­ken webbe; and in doing that, she alwayes begins in the midst. Before wee pursue the profits and baits of this world, let vs first amend our life; 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; let vs fortifie that, or all will bee lost. And as naturally, the heart is first in being, so here the Will (which is meant by the Heart) is chiefe in commanding. The Centurions seruants did not more carefully o­bey him, when hee sayd to one Goe, and he goeth, Math. 8.9. to another Come, and hee commeth, to a third, Doe this, and hee doth it: then all the members ob­serue the Heart; if it say to the eye, See, it seeth: to the eare, Heare, it hearkeneth: to the tongue, Speake, it speaketh: to the foot, Walke, it wal­keth: to the hand, Worke, it worketh. If the Heart lead the way to God, not a member of the body, not a facultie of the soule, will stay be­hinde. As when the Sunne ariseth in the mor­ning, Birds rise from their nestes, Beastes from their dennes, and Men from their beds. They all say to the Heart, as the Israelites did to Io­shuah; [Page 74]All that thou commandest vs, Iosh. 1.16. wee will doe: and whither soeuer thou sendest vs, wee will goe: onely the Lord bee with thee. Therefore the peni­tent Publican smote his heart, Luk. 18.13. as if hee would call vp that, to call vp all the rest. It cannot command and goe without.

No part of man can sinne without the heart, the heart can sin without all the rest. 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; hee went foorth a Wolfe, and comes home a Wolfe. The heart intends a sinne, which is ne­uer brought into action; yet it sinnes in that ve­ry intention. The hand cannot offend without the heart, the heart can offend without the hand. The heart is like a Mill: if the winde or water bee violent, the Mill will goe whether the Miller will or not; 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 the Christian by grace, may keepe out lustes, and supply it with good thoughts.

The Heart is Gods peculiar; the thing hee e­specially cares for: My sonne, giue mee thy heart: and good reason, for I gaue my owne Sonnes heart to death for it Non minus tuum, quia me­um; It is not lesse thine, for being mine: yea, it cannot be thine comfortably, vnlesse it bee mine perfectly. God requires it principally, but not onely: giue him that, and all the rest will fol­low. [Page 75]He that giues me fire, needs not bee reque­sted for light and heat; for they are inseparable. Non corticis, sed cordis Deus. Ambr. God doth not re­gard the rinde of the lipps, but the root of the heart. It was the Oracles answere, to him that would bee instructed which was the best Sacri­fice; Da medium Lunae, Solem simul, & canis iram: which three characters make Cor, the Heart. Mans Affection is Gods Hall: mans Memorie, his Library: mans Intellect, his Priuie Chamber; but his Closset, Sacrary, 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.

All outward workes an hypocrite may doe, onely hee failes in the Heart: and because hee failes there, he is lost euery where. Let the flesh looke neuer so faire, the good Cater will not buy it, if the liuer bee spak'd. 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. 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, but onely of the Heart. The blinde man cannot serue God with his eyes, hee is excused: the deafe cannot serue God with his eares, hee is excused: the dumbe cannot serue God with his tongue, hee is excused: the creeple cannot serue God with his feete, hee is excused. But no man is excused for not seruing [Page 76]God with his Heart. Deus non respicit quantum homo valet, sed quantum velit. Saint Chryso­stome seemed to bee angrie with the Apostle, for saying, Math. 19.27. Behold, wee haue left all, and fol­lowed thee. What haue you left? an angle, a couple of broken nettes, and a weather beaten Fish-boat; a faire deale to speake of. But at last hee corrects himselfe, I crie you mercie, Saint Peter: you haue forsaken all indeed: 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.

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. Colour must come to the eye, before it can see it: sound to the eare, before it can heare it: the obiect to bee apprehended is brought home to the vnderstanding, and past things are recollected to the memory; before either can doe her office. But the heart goes home to the obiect. Vbi thesaurus, ibi cor. Not where the heart is, there will be the treasure: but where the trea­sure is, there will be the heart.

Blessed are the pure in heart, Math. 5.8. for they shall see God. Of all, the pure heart is beholding to God, and shall one day behold God. Therefore Da­did prayes, Psal. 51.10. Cor mundum crea in me, Deus: Cre­ate in mee a cleane heart, O God. 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. As [Page 77] Iehu said to Iehonadab, Est tibi cor rectum, 2 King. 10.15 Is thy heart right? Then giue mee thy hand, come vp into my charriot. 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; because there is such difference of hearts, and such need of a good one; they put it to Him that knowes them all, and knowes which is best of all. For howsoeuer Nature knowes no difference; nor is there any Quorum praecordia Titan De meliore luto finxit: yet in re­gard of grace, the sanctified heart is of purer metall then common ones. A little liuing stone in Gods building, is worth a whole Quarrey of the world. One honest heart is better then a thousand other: the richest Mine, and the cour­sest mould, haue not such a disproportion of va­lue. Man often failes in his Election, God can­not erre. The choise heere was extraordinary, by lots: yours is ordinary by Suffrages; Gods hand is in both.

Great is the benefit of good Magistrates: that wee may sit vnder our owne Vines, goe in and out in peace, eate our bread in saftie, and (which is aboue all) leade our liues in honest libertie: for all this wee are beholding, vnder God to the Magistrate, first the Supreme, then the subordi­nate. They are Trees, vnder whose branches the people build and sing, and bring vp their young ones in religious nourture. That Silence in hea­uen about halfe an houre, Reuel. 8. when the golden vialls [Page 78]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; Iustitiam se administraturum, effecturum vt Sol cursum teneat, Nubes pluant, Rivi currant, terra producat fructus; 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. The meaning is, that the vpright and diligent administration of Iustice, will bring all these blessings of God vpon a Countrey.

If wee compare this Citie with many in for­raine parts, how ioyfully may wee admire our owne happines! 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. 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: because they know how to improoue it to richer ends, the glory of God, and saluation of their owne soules. Pro­ceed yee graue and honourable Senatours, in your former approoued courses, to the suppres­sing of vice and disorders, and to the mainte­nance of Truth and Peace among vs. It is none of the least renownes of this famous Citie, the [Page 79]Wisedome and Equitie of the Gouernours. To repeat the worthy acts done by the Lords Maters of London, were fitter for a Chronicle; they are too large for a Sermon.

But it is high time to blesse you with a Dis­mission, and to dismisse you with a Blessing. That Almightie God, that knowes the hearts of all, sanctifie your hearts to gouerne, and ours to obey; that wee all seeking to doe good one to another, He may doe good vnto vs all. To this blessed and eternall God, the Father, the Sonne, and the Holy Ghost, bee all glory and praise for euer. Amen.