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	mouth_n	speak_v	5,245	5	4.7625	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17917	Three sermons The former discouering a double and false heart, vpon the I. King. 21. 9. and 10. The second called, the blessednes of the righteous, vpon Psalm. 37. verse 37. The third, the court of guard, or watch of angels: I, Sam. 17. 37. By Nathaniel Cannon, Preacher of Gods Word at Hurley in Berkeshire.	Cannon, Nathanael, 1581 or 2-1664.	1616 (1616)	STC 4578; ESTC S117074	22,426	70

if God doe not stay vs. Sinne will begin to possesse that man that doth not resist it and break it of in time for it enters in three waies as one of the learned obserues 1. Blandiendo first 3. Degrees in a course of sin it smiles vpon vs like the strumpet Prou. 7. 2. Delectando Secondly it takes away our hearts as Absolom would steale away the hearts of the people 2. Samuel 3. Regnando Thirdly it takes possession like the strong man n Luke 11. then whose are we vntill a stronger come and cast him out thus the wicked they decline sinne per omnes casus Innominatino per superbiam in genitiuoper luxuriam in datiuo per Symoniam in accusatiuo per detractationem in vocat●to per adulationem in ablatiuoper rapinam and yet for all these Iezabel and her crew are certainely perswaded that they can sinne and not be seene 1. Reasons for the progresse of sinne Sinne groweth in the heart as the child doth in the wombe for as the infant hath his increasings euen by degrees vntill he come to see the light and bee borne into the world according as Iob hath it o Iob 10.10.11 Thou hast powred me out as milke and turned me into curds like cheese thou hast clothed mee with skinne and flesh thou hast ioyned mee together with bones and sinewes So is it with the vngodly man his beginnings were but euill imaginations which hee neuer resisted then afterwards out of the abundance of his heart his mouth spake either falsely furiously or fainedly which he neuer repented and then at length he becomes all these and acts any part of wickednesse whatsoeuer Reason 2 The iudgements of God are vpon such men as neuer made conscience of lesser sinnes by meanes whereof they are at length giuen ouer to a reprobate sense and become past feeling which the Apostle notes p Rom. 1.28 that as they haue not regarded to know God so the Lord hath giuen them vp to their owne hearts lusts to worke all maner of wickednesse and this comes first of all by the little or no account that we make of sinne Bernard Tract de de gradibus hum at first this as that father noteth vpon the point of excusing or extenuating sinne when sinne is found out and the question is who hath done it the sinner answereth Nonfaeci if that will not serue the turne but that it be proued then t is turned Si faeci non male faeci if the euill be proued then it is translated si male faeci non multum male if the qualitie and quantitie be proued then it hath a fourth euasion si multum male non male intentione if good or euill intents bee by diuinitie confuted then our last refuge is aliena tamenfaeci perswasione and thus we spin out iniquitie and giue it sucke from such a brest of mainetenance and excuse as if it were very lawfull to doe euill Let vs therefore descend vnto the life of this doctrine that is to shew our vses and applications Vses 1. All these proofes reasons examples and illustrations doe eccho foorth vnto vs this first vse Principijs obsta looke to the beginning of euil kill sinne in the neast before it bringeth foorth for it hath a cursed ofspring thou must set a watch ouer thy mouth as Dauid saith q Psalm 39. thou must make a couenant with thine eies r Iob. ●1 thou must examine thine hart s Psalm 4. if it be a proud hart at the first it wil after spawne foorth into a false heart if become a false heart it will not bee long before it be a cruell heart if it grow to be a cruel heart a little time will make it a hard heart if it be hardened then surely the next degree must needs be a reprobate sense the very iudgement that God suffers the most vngodly to fall into O then stay the beginnings of wickednesse and follow the deuine counsell of thy Christ who wisheth thee to look vnto thy members and if thine eie offend thee to pluck it out if thy hand offend thee to cut it off that is cut or take away that sinne that groweth by meanes of thine eie or thy hand and doe it in time least with the leprosie it run further and further Amongst the many diseases or maladies that happen vnto mans body there is one that they call by the name of Gangren The Gangren which doth affect altogether the ioynts and the present remedy thereof is immediatly to cut off that first ioint which is first affected or else it presently taketh another and so from that vnto a third vnlesse it be thus ordered by decision this is the nature of sinne which vnlesse it bee cut off in the motion proceedeth vnto the action from the action vnto delectation Aristot log Habitus est difficulter mobilis a subiecto from delectation vnto assuefaction or custome from that vnto a habite neuer to bee remooued a dangerous leprosie both for infection and dispersion vnlesse there be a timely preuention Let this bee considered in all our temptations vnto sinne Thetheefe if it be vnto stealth we begin with a pin then a point then a shilling then a pound at length any thing O let the young thiefe take heede of an olde iudgement vnlesse hee repent and leaue that sinne It may bee they haue escaped many times and that emboldens them but hee that leades them will neuer leaue them vntill they are left vnto the law both of God and man vnles they stay these beginnings by true touch of conscience The adulterer doth not presently fall vpon the bed to commit wickednesse The adulterer but first his eye sends a message to his heart his heart giues consent vnto the action and then the time and place purpose is concluded whereas if the eye went single the whole body would haue bene single and that first restraint would cut off the cursed consequents that alwaies do proceede from that sinne The lyar The lier Mendacium perniciosum officiosum ioco sum who kills his owne soule and vents falshoods of al sorts sometimes to destroy a Brother as these false witnesses did against Naboath sometimes out of their pretended charitie to saue anger or preuent displeasure sometimes out of the olde wiues Calender tell strange and merrie lyes fables of great antiquitie and no lesse iniquitie all these lies had their beginning which should haue beene suppressed at the first but for want thereof maketh the ingredient so perfect that a man cannot beleeue one word that commeth out of his mouth and if it happen that such a man speake truth which is but sildome yet it is not beleeued and it is iust vpon a lyer speaking trueth but sildome neuer to be beleeued O then season thy mouth at first with trueth for thy God is a God of trueth and in that thou hast not preuented this sinne in time

THREE SERMONS THE FORMER DISCOVERING A DOVBLE and false Heart vpon the 1. King 21.9 and 10. THE SECOND CALLED THE BLESSEDNES OF the Righteous vpon Psalm 37. verse 37. THE THIRD THE COVRT of Guard or Watch of Angels 1. Sam. 17.37 Nathaniel Cannon Preacher of Gods Word at Hurley in Berkeshire LONDON Printed by T.C. and B.A. for William Welby and are to be sold in Pauls Church yard at the Signe of the Swan 1616. TO THE THRISE HONORED PEERE MY LORDS Grace the Duke of Lennox Earle of Richmont Lord High Steward of his Maiesties Houshould Knight of the most noble and illustrious Order of the Garter and one of his Maiesties most Honourable Priuie Councell IF it may become a Seruant to make tender of his dutie vnto his Lord and Master then may your Grace vouchsafe to patronage this poore present notwithstanding it comes thus meanely apparelled My offering is but little and lesse then euer was offered to so great a personage yet let it not perish but find such acceptation as may giue testimonie of your most heroicall disposition When first I had leaue to call you Lord it was in my heart to doe something but neuer had the heart till now now too soone for I may truly acknowledge to your Grace that this hoc aliquid nihil est this is a very something nothing that is produced And yet great Lord I doe not nor I dare not speake meanely of my calling but my gifts with ioy with confidence and I hope with conscience I may ioyne with our Apostles saying that I am not ashamed of the Gospel of Christ Rom. 1.16 because it is the power of God vnto saluation to euery one that beleeueth so that in this respect although the Lord hath made you great yet if you were greater and the greatest vpon the face of the earth yet know it is the word of God of that glorious God who is the Creator and the Kings and Princes Dukes and Nobles are but his creatures as other men vos estis domini terrae indeed you are the Lords of the earth Psalm 82.1 and yet your selues are but Terra domini euen the earth of the Lords as other men O therefore let a seruant speake if you would double and trebble Honors vpon your head let the Word of God be the lanthorne vnto your feete and the light vnto your pathes Psalm 119. you shall see the way that leades vnto life euerlasting verbum est via the Word is the way haec via ducit ad vrbem this way leades vnto the hauen yea vnto the heauen prepared for those that loue that heare that reuerence and obey this word of God there shall you chāge your Dukedome for a Kingdome for he crownes his children Reuel 5.10 If then the eminent Lords would raise their houses let them raise vp their hearts and set them vpon righteousnesse for them saith God that honour me I will honour them but they that neglect or despise the Lord shall downe to the ground Be pleased therefore most Honorable Lord 1. Sam. 2.30 in respect of him whose word it is to looke vpon this small Exposition although in respect both of my weakenesse and vnworthinesse that doe present it may fall to the ground Plutarch in vita Artax Be vnto me in this kind a Princely Artaxerxes he receiued a handful of running water from a poore laborer be as gratious noble Lord in receiuing this from me a poore Scholler whilest I according to my beūden duty pray to my God for your increase of honor and happines internall externall eternall and so rest Your Graces Chaplaine in all dutifull obseruance Nathanael Cannon A DOVBLE HEART 1. KING 21.9.10 And she wrote in the letters saying Proclaime a fast and set Naboah among the people and set two wicked men before him to beare witnesse against him saying Thou didst blaspheme God and the King and then stone him to death EZechiels Vision is full of demonstration a Ezech. 8.8 and in a liuely maner doth present vnto vs the course or rather curse of sin it shewes vs the gradation of it as if it grew vp by the rule of multiplication from bad to worse from much to more from one mischiefe to another vntill the full measure of wickednesse and abomination it selfe bee made vp Goe saith God vnto the Prophet in that place and dig into the wall and thou shalt finde a doore which doore breake open and thou shalt see all manner of abominations and when thou hast scene those saith God goe a little farther and then thou shalt see more and the further thou goest the more abominations thou shalt find My Text seemeth to haue the like reuelation for by that time the walls of the Scripture are broken downe and the doore of it opened wee shall see such degrees of sinne and such a progression in wickednesse that the truth of that Scripture will appeare vnto vs which Esay speakes of as concerning the nature of wickednesse which is to draw sinne vpon sinne and iniquitie vpon iniquitie as it were with cart ropes b Esay 5.8 This course is here taken by a cursed woman for so God pronounceth Iezabel to bee who hauing with her husband Ahab set their eyes vpon that which was not their owne and longing after Naboaths Vineyard which was neere adioyning vnto their Pallace they propose it vnto him that they might obtaine it for a price or els that they might exchāge with him for some other but his answere is Negatiue God forbid saith hee that I should sell my fathers inheritance This refusal in vnpleasing to Ahab as if it had beene a great offence in Naboath to keepe his owne In this discontentment Iezabel takes her time and of a resolution to accomplish her wicked purpose incenseth Ahab after this manner Art thou a King saith she and rulest Israel As who should say Dares hee denie thee his vineyard Thus are there alwaies wicked instruments to prouoke and worke vngodly offices especially where wicked women become counsellors whose mallice is no lesse then is noted vnto vs when it maintaind that there is no head to the head of a Serpent Eccles 35. nor no malice to the malice of a wicked woman The consequence of this Text is an instance so it is very probable that Ahab would haue giuen this ouer after a little more grumbling But Iezabel scornes such a repulse shee wil haue his Vineyard and his bloud and for that purpose shee arraignes him condemnes him and executes him all at once as appeares in this Text. Thus hauing broken downe a little of the wall to make way vnto it that so we may see the occasion from whence all this proceeds wee will now adresse ourselues vnto the dore and looke in thereat that so we may enter into this Scripture and take into our consideration such seuerals as in a course of deuision this Text will naturally afford vnto vs The

her walke was large enough one would haue thought she had but a whole Kingdome and yet that was not compasse enough but she lackt a herb-Garden for so the Text saith Couetousnes like the dropsie This sinne hath a great dropsie belly and though it be neuer so full already yet it must haue more and nothing will satisfie it A pitiful case that a whole kingdome should not afford a King a Herbe-garden but hee must take it from another man This is as I said before a fearefull sinne for this Iudas will betray Christ u Matth. 26. this is the roote of all euill w 1. Tim. 6. for this many a man ventureth his soule But what shall it profit a man because they talke of profit to get the whole world and lose his soule x Mark 8.36 Take heede of this sin if you would haue gaine get godlinesse for that is great gaine if a man be contented with that he hath which if Ahab and Iezabel had been they had been innocent of this great offence Therefore whensoeuer we are tempted vnto this sinne and money or gifts offered vnto vs. Let vs say as Peter saith vnto Simon Magus y Acts 8.20 Thy money perish with thee and this is our first vse 2. This doctrine serues to make vs acquainted with a certaine generation whom Christ calles hypocrites or generation of Vipers z Ma. 23.33 You shall know them by my text for they will speake one thing but act another they will proclaime a fast but execute murder they say and do not saith Christ An Hipocrite compared vnto a Iugler these are spirituall iuglers who can shew trickes but it is all to deceiue the people So indeed the hypocrite with all his passe and repasse doth but deceiue his owne soule but bee not deceiued faith the Apostle God is not a Gal. 6.7 mocked we may blind the world and we may for a time get our own wills and serue our owne turnes but this will turne to our destruction at last Let vs therefore detest hypocrisie because God doth detest the hypocrite He that speakes the truth from the heart shall enter into the Tabernacle b Psalm 15. Then they that dissemble and wroke wickednesse vnder faire pretences shall not Away then with our colourable protestations and forged actions we many times speake faire vnto the face when we wish the destruction and confusion of them whom we thus salute If this be not a fearefull sin what will we account to be sinne This is so common that it stumbles many a man now adaies in his choise of friends for the vpright men the Lord helpe the while as Dauid saith c Psal 12.1 are gone and perished from the face of the earth and therefore it is not amisse for men wel to consider whom they trust with whom they conuerse Yea it is not much digressiue from the text to bid them take head after whom they eat or drinke for diets now adaies are not altogether so wholesome as they haue been heretofore neither were hypocrites so dangerous for they were wont to hurt but their owne soules and now their hypocrisie in many things tends to the destruction of others let as many then as loue the Lord hate this sinne For God endures not a heart and a heart but the true Israelites are his children and the men in whom are found no guile are onely the ingredients into his kingdome 3 This point teacheth vs Christian circumspection euen in diuine matters there are those that professe God and yet serue the diuell there are those that come in sheepes clothing thing but inwardly are rauening An hypocrite like a Camelion but inwardly are rauening Wolues and these men are so expert and with the Camelion seeme of any colour that if it were possible they would deceiue the very elect d Matth. 24 Try the spirits therefore saith Saint Iohn and beleeue not euery spirit but see first whether they be of God or not e 1. Iohn 4.1 The Apostle shews them vnto vs as it were out of a table f 2. Tim. 3.5 when he saith that they haue onely a forme of godlines or a shew therof and these are hedgcreepers for so the Apostle accounts them when he saith that they creepe into houses and leade captiue simple women Of these also the Apostle speakes in the 1. of Timothie g 1. Tim. 4.2 that teach doctrines of diuels and speake lies saith he through hypocrisie let vs therefore shut our eyes from these Basilisks and our eares from these Syrens lest we be circumuented 4. It serues for an excellent rule vnto all our actions namely that we proportion them according to Gods word which is not colourable but warantable plaine and without euasion if we proceede after this maner then we may say as Gamaliel doth h Act. 5.39 If it bee of God saith he it shall stand otherwise it will fall to the ground Let euery man remember this that meanes to haue his actions prosper 5. It serues for an admonition vnto great persons and as it is said of old Remember Lots wife i Gen. 19.26 so say I Remember Iezabel no question she did not thinke that God would haue reuenged this hypocrisie so deepely And againe there is no doubt but shee did apprehend her owne greatnesse as who should say if it should be knowne yet who dares speake of it or if they speak yet what can they doe Here we may see how they scape for all their greatnes God first discouers it to shew that though they haue blinded the world yet they cannot blind him Secondly hee reuengeth it soundly ten for one not one of Ahabs house shall scape and for the woman author and actor of Naboaths death she made the dogges such a feast that they neuer licked such blood before k 2. Kings 9.36 this is al the account that God maketh of the greatest when they forsake him O consider this you tall and loftie Cedars I say remember that there is a God Thus haue we helpt to pull of this vizard of sinne which Iezabel hath here put vpon a shamefull murder thinking it sufficient to haue a shadow and to pretend something that may be colourable although the ensuing action bee neuer so abominable answerable to that diuelish proposition of Machiauel who saith Machiauel cap. 18. De principe that it is enough for a great man to seeme deuout and to make shew of that which he is not a diuelish document and a proposition of more practise then pietie throughout al the world let vs therefore proceede with that which followeth in this text Part. 2 The meanes of Naboaths death Set two wicked men before him and let them accuse him If the eye be single saith Christ the whole body will bee single l Mat. 6.22 which shewes that the sight is the chiefe among the senses as the heart is among the

members the which being well affected a consequence yea a very confluence of goodnes ensueth to the whole body But here Iezabel hath cast her eie vpon an vnlawfull obiect and a secret conueyance is made by a couetous heart to entitle her vnto another mans vineyard The Logicians say truly that color est obiectum visus but this doth not satisfie Iezabel for to see this vineyard but her eye hath taught her heart to couet her heart hath imploid her head for deuise and her head hath thought vpon the vse of a tongue a false slanderous and cursed tongue which shall accuse this innocent man truly hath Saint Iames spoken of an euill speaking tongue when hee saith that it is a world of wickednes and ful of deadly poisom m Iames 3.8 deadly indeed for the false tongue is here Naboaths death This sin of slaunder and false accusing is the diuels owne sinne for he is called the accuser of the Brethren hee that accuseth day and night n Reuel 12.10 So then by this account the false accuser or slanderer is a very diuell This sinne comprehends many other which Erasmus notes very wittily Erasmus com de lingua Damihi mendacem ego ostendam tibi furem If thou wilt shew me a liar saith he I will shew thee a thiefe and no doubt but these will beget manyothers Now as it draws on many other sins so it exceeds many other sins Luther loc com ling. ter homicida calumniator vno ictu tres occidit the slanderer or false accuser saith hee kills three at one blow the partie to whom the partie of whom and himselfe The Theefe sendes but one to the diuell for hee hurts but his his owne soule the adulterer sends two to the diuell vnlesse he repent both their soules are in danger but the false accuser sends three to the diuell this is the sinne that Iesabel resolues vpon for the dispatch of Naboath Here then it will be time for vs to gather towards some point of doctrine for our present instruction Naboath is innocent and yet must die not secretly but by a publique sentence of Law by meanes of euidence giuen against him which chargeth him but falsely for blaspheming God and the King Doct. 2 From whence wee learne that when there is no iust cause to condemne the innocent then doe the wicked deuise some matter against them It is no easie matter to bring the godly inquestion if truth might take place for they keepe a narrow watch ouer their waies carefull what they speake of whom to whom as careful what they doe and for the most part aske counsell of God as concerning their actions and this they doe not formidme poenae but virtutis amore not for feare of punishment which were seruile but for the loue they beare vnto God which is filiall notwithstanding this Christian circumspection yet they are many times in Nabeaths case that is falsely accused for want of matter it shall be made and deuised as Iezabel here directs set two wicked men before him c. The Prophet Ieremie is in this case o Ier. 18.18 for they that hated him amongst the Iewes did long lie in waite to haue some matter against him but the Lord did so keepe him as that they could not iustly accuse him What then will they let him alone No verily they will take a course with him Come say they let vs deuise some matter against Ieremie let vs smite him with our tongues this is the course that they will take with him they will first deuise some matter then they wil smite him with the tongue where we may note what a wicked tongue is euen a sharp rasor or a two edged sword to cut assunder the very life or good name of an innocent The like course is taken with Christ the Scribes and Pharisees resolue to persecute and crucifie Christ Iudas betraies him the Souldiers and officers carrie him the people crie against him Crucifie him Crucifie him his blood be vpon vs and our posteritie Pilate sits vpon him and yet for all this he is constrained to say though he loued not Christ I finde saith Pilate no euill in him what hath he done that you would haue him condemned Yet this doth not stay their fury but at length two false accusers are set before him and two wicked slanderers stand vp against him but till then Pilate acquitteth him saying I finde no fault in this man touching those things that you accuse him p Luk 23.14 Poore innocent Ioseph grones vnder the like burden for he is accused euen for righteousnesse sake and his incontinent Mistrisse missing of her purpose in that hee will not consent to abuse his Masters bed shee then deuiseth against him and accuseth him that he attempted her chastitie and would haue lien with her q Gen. 39.14 for which he suffers imprisonment vntil the Lord lookt vpon him and restored him to a double honour making him head and ruler ouer all Egypt The like tricke hath that saucy seruant Ziba against his Master Mephiboseth r 2. Sa. 16.3 possessing Dauid with matter against him that he neuer thought as if Mephiboseth should haue laboured to aspire the Kingdome These are the coiners and plotters of mischiefe these men are neuer out of matter for they are turned diuels and can fit any man that shall offend them they haue their articles and bils of inditement as readily framed as can bee and for their witnesses they haue sure cardes such as make haste to kisse the booke lest they should forget some of that forged vilanie which must bee broched for the dispatch of the innocent Thus the first part of slander is acted Slander or false accusing hath diuers acceptions or rather deuised for indeed first of all it is taken vp or entertained in the minde where it is first thought vpon or forged as was this against Naboath Secondly the tongues of others must divulge and publish it as these two wicked men that are his accusers here doe and so like a leprosie it runnes vp and downe by meanes whereof a fresh spring ariseth and with a new edition it comes foorth in print as it were and by that time a great many slanderers are begotten who relate it as confidently as if it were true indeede Thus this slander that at the first was inuented or vented by grosse is afterwards sold by retaile and they walke vp and downe with it as it were so many pedlers and whersoeuer they come they open the packe and shew what wares the diuel hath furnished them withall Thirdly a slander is committed by giuing eare vnto a false report although though thou doe not deuise it as Iezabel doth nor publish it as the two false witnesses heere doe yet if thou receiue it and approoue of it if thou giue eare vnto it and beleeue it thou art a slaunderer which is intimated vnto vs when it is made a marke of