Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abundance_n	bring_v	evil_a	2,273	5	7.2270	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20760	Foure treatises tending to disswade all Christians from foure no lesse hainous then common sinnes; namely, the abuses of swearing, drunkennesse, whoredome, and briberie. Wherein the greatnes and odiousnesse of these vices is discouered; and the meanes and remedies, which may either preserue, or weane men from them, are propounded. Whereunto is annexed a treatise of anger. By Iohn Dovvname Batcheler in Diuinitie, and preacher of Gods word.	Downame, John, d. 1652.; Downame, John, d. 1652. Spiritual physicke to cure the diseases of the soule, arising from superfluitie of choller, prescribed out of Gods word. aut	1609 (1609)	STC 7141; ESTC S110222	260,958	336

and all manner of idolaters he doth not approue of vaine swearing for in his law he hath absolutely condemned this taking of his name in vaine but that wee sweare in that manner which hee hath prescribed in truth righteousnes and iudgement that is for confirming of a necessarie truth which cā by no other lawful means be cleered and not vpon euery vaine and trifling occasion with feare and reuerence of Gods Maiestie as being in his presence and not in a swaggering humour impiously and irreligiously aiming in our othes neither at Gods glory nor the good of men Others there are who are not come to that audacious impudencie to defend their vaine swearing as lawfull §. Sect. 2. The excuse of vaine swearing by custome taken avvay and yet neuerthelesse if they be taxed and reprooued for it will not sticke to pretend many excuses why either they cannot or will not leaue it Some alleage for their excuse that they haue been inured to such a naughtie custome of swearing that howsoeuer they disallow it in themselues yet they fall into it at vnawares and can by no meanes giue it ouer But did they euer indeede condemne it as a sinne and themselues for falling into it Were they euer seriously and soundly grieued at their hearts because thereby they haue displeased and dishonored God Do they lothe and hate this wicked custome and earnestly labour to weane themselues from it Alas their consciences tell them that they doe nothing lesse but either that they carelesly neglect to set a watch before their lips that they may not thus offend or that what shew soeuer they make to the contrarie they like and loue their sinne and take a pride in vsing of it Wherof it must needs follow that howsoeuer these men please themselues as though all were well and haue put their secure consciences to silence by this vaine excuse yet in truth their estate is most wretched seeing they are content to liue in a known sin without repētance which if it be finall will enter them into the certen possession of eternall death Yea but many of them will say that they repent of their sinne for after they haue vainly sworne they smite themselues on the breast and aske God forgiuenesse O blindnesse to be pitied if it were not wilfully affected Is this the mends which thou makest in hypocriticall manner to smite thy breast for piercing of thy Sauiour Is this a prayer acceptable vnto God or like to returne with fruite into thy bosome when thou askest forgiuenes with a purpose still to offend and desirest his pardon as a priuiledge by vertue whereof thou maist securely goe forward in thy sinne Is this the repentance which God requireth to smite the breast and to aske forgiuenesse with fained lips when as in the meane time the heart is not smitten at all with bitter griefe nor earnestly resolued in a true hatred to leaue this sinne so vaine and so vnprofitable If for euery oath these swearers should sustaine the least worldly losse or indure the least bodily punishment euen the losse of a groat or the smart of a phillip it would soone reclaime them from their euill custome and yet so basely doe they esteeme the saluation of their soules so little doe they feare the hellish torments so slenderly doe they regard the Lords commandement and so meane a respect they haue of his Maiestie either to loue or feare him that they cannot finde in their hearts to weane themselues from this wicked custome of vaine swearing which bringeth vnto them no benefit no not so much as any worldly profit or aduantage Say therefore no more that it is an vnresistable custome but rather thy carnall prophanenes and vtter contempt of God which continueth thee in this sinne Neither alleage any longer this vaine excuse which doth but proclaime thy follie and aggrauate thy fault making it questionable whether thy sottishnes or impietie exceede one the other For may not any other sinner after the same manner pleade possession of their sinne as well as thou may not the murtherer say I cannot leaue murthering of my neighbour because I haue bin so often fleshed by killing and slaying may not the adulterer with as good reason and more necessitie excuse his adulteries because by long custome he hath gotten such an habit of whoredome that hee cannot leaue it may not a theefe when hee is arraigned before a Iudge as well excuse his theft by alleaging that hee hath so long continued in his rapine and robberie that hee hath no power to reclaime himselfe from stealing Now if in these cases euery one would condemne such excuses as ridiculous and the excusers as outragiously impious because customable liuing in sinne exceedingly aggrauateth the wickednes of the sinner then why should wee not condemne this excuse of swearers of like folly and impietie when as being reprooued for swearing at some times they pleade for themselues that it is their ordinarie custome and therefore they cannot leaue it For if it be a sin to sweare once or twice then is it out of measure sinfull to make an ordinarie practise of it and so to bring vpon our selues an habit of swearing Others excuse themselues §. Sect. 3. Their excuse taken avvay vvhich say they think no harme that though they sweare yet they thinke no harme and therefore they hope God will haue them excused To these I answere with our Sauiour that out of the abundance of the heart the mouth speaketh and therefore if the words be prophane we may safely conclude that the heart also is polluted Mat. 12.34.35 If the heart were a good treasurie they would as Christ saith bring out of it good things euen such pure golden speeches as would indure the touch and triall of Gods word and not vent foorth nothing else but drosse and filth If pietie and the true feare of God were rooted in their hearts they would not from these good trees bring foorth such euill fruites Mat 7.16.20 Iam. 3.10.11 if they were pure fountaines seasoned with Gods grace they would neuer send forth such bitter and polluted streames neither would they blaspheme God with their mouth if they blessed him in their hearts In a word if they had any dramme of true religion seated in the heart it would bridle the tongue and restraine it from vaine swearing for what sinne will a man leaue for Gods sake if he will not leaue this which is euerie way vnprofitable and manie waies hurtfull And therfore we may conclude with the Apostle that if any man amongst vs seemeth religious and refraineth not his tongue he deceiueth his owne heart and his religion is vaine Iam. 1.26 Iam. 1.26 Neither let them thinke that howsoeuer they excuse themselues God will haue them excused seeing he hath plainely told them that they shall giue an account for euerie idle word and therefore much more for vaine and impious oathes and that when he commeth to iudge he

in wickednesse as hee ripeneth in yeeres when he commeth to maturitie will make no conscience of defiling his neighbours wife So also it prepareth the way maketh an easie entrance for incest Sodomie buggerie all manner of abominable filthines which euen corrupted nature is ashamed to owne Eph. 5 3. and are not so much as to be named among Christians but with hatred and detestation And this commeth to passe partly through the iust iudgement of God who for their former filthinesse giueth them vp to a reprobate sense Rom. 1. and to the slauerie of their owne filthie affections and vnnaturall lusts to runne on in their sinne with greedinesse to their vtter perdition and partly through the nature of sinne which is in continuall growth and if it bee not nipped in the bud or sprig becommeth in short time a tree of huge largenes if it bee not crushed and killed in the shell it will like the Cockatrice grow to such a poisonous nature that it will kill with the very looke The which as it is verified of all other so especially of these sinnes of vncleannes For after they are conceiued by naturall concupiscence and borne with delight and nursed with wantonnes at last being fed with curiositie as it were with their complete nourishment they grow vnto vnnaturall shapes and in the end become hidious monsters most vgly and abominable in the sight of God and men And lastly this commeth to passe through the cunning malice of our old enemie the diuell who when hee cannot at the first thrust into the doore of our harts consciences the greatest sins doth make way entrance for them by those which are lesse Like vnto those who not being able by any possible meanes to thrust the fruite into a glasse with a narrow mouth in his full ripenes doe put it in when it is young and new knit and so let it grow being still nourished with the roote vnto his naturall bignes till it haue filled the glasse whereby they make that easie by art which is impossible in nature Or like vnto mischieuous theeues who intending to rob a house and being vnable any otherwise to enter doe thrust into the window the least of their companie who being entred openeth and giueth an easie ingresse and passage vnto those who are of the largest stature So this malicious gardener Satan being not able to thrust into our hearts and consciences the euill fruit of sinne in his full ripenesse doth put it into them as it were in the bud knowing that being nourished with the malicious sap which is deriued from the roote of our naturall corruption it will quickly grow to his full bignesse And this arch-theefe the diuell intending to rob vs of the riches of Gods graces and not being able to enter with his most enormous crimes as it were his associates of the greatest size doth first thrust into our soules and consciences his smaller sins the which being entred open a large doore and giue entrance vnto all manner outragious wickednesse Secondly whoredome is oftentimes the cause of murther §. Sect. 2. VVhoredome is oftentimes the cause of murther and much bloodshed and that first in respect of the fornicatour himselfe who maketh a cleere passage vnto his wickednesse with the death and destruction of all those who hinder or oppose against it sometimes by poison and secret trecherie sometimes by force and open violence For the fire of lust so inflameth mens hearts with deadly furie against those who stand in the way and hinder the satisfying of their beastly desires that it wil no otherwise be quenched but with their blood Of this wee haue an example in Herodias who was so incensed against Iohn the Baptist for speaking against her filthinesse Mar. 6. that in mortall reuenge she preferred the cutting off his head before the halfe of Herods kingdome 2. Sam. 11. Yea euen holy Dauid himselfe after his heart was defiled with vncleane lust made way for the satisfying thereof and the saluing of his credit by the death of his innocent subiect and he whose conscience was so tender that hee would not drinke of the water of the well which was procured with the hazard and perill of his three Worthies liues though hee were readie to faint with thirst had * For the storie which is 2. Sam 23.16 is to be referred to that vvhich is 2. Sam. 5.17.18 afterwards his heart so hardened with vncleane lusts that he thirsted after the blood of his faithfull seruant and chose rather to defile his soule and cōscience with this abominable murther then he would haue his filthie affections vnsatisfied Secondly it is a common cause of quarelling brauling fighting and consequently of bloodshed and murther amongst those who are corriuals in loue or rather in beastly lust for the harlot like vnto the salt bitch intertaineth many louers which like dogs are readie to snarle and teare one another in peeces when the one hath the preheminence in her loue aboue the other who scorneth to bee his equall And lastly it incenseth the parties kindred and friends who is abused vnto wrath which vsually becommeth so vnreconcilable because the disgrace redoundeth also vnto themselues that nothing can appease it but the death of the partie who hath done this villanie An example whereof we haue in Ammon murthered by Absolom for deflouring his sister 2. Sam. 13. and in Sichem who together with his father and the whole citie were put to the sword by Iacobs sonnes Gen. 34. for abusing Dina and in the Beniamites whose tribe was almost rooted out in reuenge of that villany which was offered to the Leuites concubine Iudg 19. 20. Lastly §. Sect. 3. VVhoredome the cause of idolatrie Rom. 1. Hos 4.14 carnall whoredome is oftentimes a cause of spirituall fornication and idolatrie as it is sometimes also the fruit and effect thereof for these two are seldome seuered but as mutuall causes doe reciprocally produce one another And this commeth to passe partly because the Lord giueth those vp who are polluted with vile affections to blindnes of mind whereby they are so infatuated that they are readie in their superstitious deuotion to beleeue lies and to be abused with strong delusions and partly because idolatrie commonly fauoureth or at least tollerateth fornication and therefore the whoremonger fauoureth and approoueth idolatrie which giueth him libertie to continue in his sinne with securitie of conscience as before I haue shewed in the example of the Papists 1. King ● The like experience we haue in Salomon who when he was by the allurements of strange women drawne to be a whoremonger was soone after perswaded to become an idolater also and hauing lost his bodilie chastitie hee within a while lost the chastitie and cleannesse of soule and after hee had broken the couenant of marriage hee violated also his couenant which he had made with God CHAP. IX That whoredome is the

twofold distinction first it is either hidden and couert or else professed and manifest Hidden anger is of two sorts Hidden anger which is commendable the first is commendable when as men labour by all meanes possible to subdue the affection and to smother the flame after it is kindled that it burst not foorth into vnseemely words or actions sauouring of reuenge And this is a fruit of the spirit which when it cannot repell anger and keepe it from entrance in the next place it endeuoureth to expell and represse it The other sort of hidden anger is to be condemned Hidden anger which is to be condemned when as men nourishing it in the heart doe notwithstanding conceale it that they may haue the better opportunitie of reuenge which they are purposed to seeke with such a full resolution that they refuse all parly lest they might be brought to a truce or conclude a peace This anger is farre worse then that which is professed both in respect of the party who is angrie and the other with whom hee is angrie In respect of the partie himselfe because containing in him this turbulent affection it doth vexe and torment him like a raging fire which hath no passage or a violent streame whose current is stopped And hereof it is that anger is said to be of the vipers brood because it pineth and consumeth him in whom it is bred In respect of him also with whom hee is angrie because it maketh him lesse warie in preuenting his malice and therefore the more easilie surprised In regard whereof a secret enemie is more dangerous then one who professeth his emnitie for as a small companie of men lying in an ambushment will more easily ouercome a greater force then if they should march against them with banners displaied so a weake enemie hiding his anger and watching his best opportunitie of reuenge is more like to circumuent and surprise one more mightie then himselfe then if he should professe his malice Examples hereof wee haue in the Scriptures Examples as in the old serpent who cloaked extreme malice vnder goodlie words and faire promises professing himselfe a kind friend to our first parents when he whollie intended their eternall destruction Gen. 3.1 c. As also in Cain Gen. 3.1 who talked familiarly with his brother as in times past when as hee alreadie had resolued his murther in his heart which also presently after he acted with his hands Gen. 4.8 Gen. 4.8 So Absolon like a cunning courtier concealed deadly malice two yeeres together against his brother Ammon to the end that being not suspected he might obtaine the more fit opportunitie of reuenge 2. Sam. 13.22.23 The like example we haue in Ioab 2. Sam. 13.22.23 who kindly saluting Amasa cruelly stabbed him while hee louinglie embraced him 2. Sam. 20.9 2. Sam. 20.9 Luk. 22.47 As also in the traitor Iudas who betraied his master while hee kissed him Luk. 22.47 Neither is our age fruitfull in all sin barraine of such examples for how many Italionate machiauellians liue among vs who will not stick to giue most kind congeis with hand cap and knee to them from whom they are most enstranged in their hearts and looke most smoothly vpon them against whom they haue conceiued deepest malice So that their anger is like vnto riuers which are most dangerously deep where the streame runneth stillest and smoothest If you aske these men the reason hereof they will tell you that according to the rules of their master Machiauel Professa perdunt odia vindictae locum Senec. in Medea Professed anger taketh away opportunitie of reuenge But let vs know that as in malice and dissembling thereof they are like vnto the diuell himselfe so without repentance they shall be like to him in punishment And so much for hidden anger Professed anger is to be seene when either men of set purpose do neglect the signes and duties of loue §. Sect. 2. Professed anger two sold or else in shewing and bringing foorth the fruits of anger 1. Sullen or sient anger For the first some in their anger are sullenlie silent from day to day and moneth to moneth not vouchsafing to speake a word to those with whom they are displeased though they daily conuerse with them as though with their loue and charitie they had lost their tongues also But such men forget the end why God gaue them a tongue that is that it might be not onelie an holy organe to sing our Creators praise but also that we might be enabled thereby to conuerse more familiarly and louinglie one with another as also that thereby we might preserue this loue begun by taking away all offence for as the Lord hath giuen a tongue to enquire out an iniurie as also to reprooue and reprehend the offender so he hath giuen the same tongue to make a iust excuse for the working of reconciliation It may be if thou wouldest come to expostulate the matter with thy neighbour he would either iustly excuse his fault or humblie confesse it and desire pardon whereas now thou makest him thine enemie by denying him all meanes and hope of reconciliation for what hope can he conceiue of peace seeing thou wilt not so much as come to a treatie Secondly §. Sect. 3. 2. Anger is manifested by euil speaking or euill doing 1. Euill speaking professed anger is shewed by the manifest fruits thereof and they are of two sortes euill speaking and euill doing By euill speaking as when men doe manifest their anger in spightfull railing words which are farre vnbeseeming not only a Christian but also an honest Infidell This is condemned in the one and thirtie verse of this Chapter Let all bitternesse anger and wrath crying that is clamorous railing and euill speaking be put away from you And that we may the rather be mooued to abstaine from this odious vice let vs consider that God made the tongue to bee an instrument of his praise and not to dishonour him by cursed speaking And therefore he will not hold him guiltlesse which makes this heauenly organe of his spirit created to shew foorth the Creators praise a cursed instrument of Satan in reuiling and slandring our neighbour And this our Sauiour Christ teacheth vs Whosoeuer saith he shall say vnto his brother Raca that is the least word of reproch shall be worthie to be punished with a councell that is Matth. 5.22 an assemblie or senate of Magistrates And whosoeuer shall say foole shall be punished with hell fire Matth. 5.22 Let vs remember that by our words we shall be iustified and by our words we shall be condemned and good reason for Verba sunt animi indices the tongue is the hearts interpreter and therefore our Sauiour Christ saith Mat. 12.27.34 Ex abundantia cordis os loquitur Out of the abundance of the heart the mouth speaketh Yea this the wise Socrates well knew and therefore when a certaine father