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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78440	Balaam's wish: a sermon Wherein the vanity of desires without endeavours, in order to the obtaining the death of the upright, and their last end, is opened and applyed. First occasionally preached, and now at the request of some published. By an unworthy messenger of Christ.	Cawton, Thomas, 1637-1677.	1670 (1670)	Wing C1652; ESTC R225053	24,897	113

coveteous heart his tongue must speak usually out of the abundance of the heart the mouth speaketh but here it was not so but from the irresistible hand of God that was upon him his mouth spake the Lord thy God would not hearken unto Balaam Deut. 23.5 but the Lord they God turned the curse into a blessing because the Lord thy God loved thee God would not hearken to Balaam but made Balaam hearken unto God and so tipp his tongue with blessings though he had a poisoned and envenomed heart Saul went to Damascus to perseeute and God converted him to be a Preacher and Balaam went to curse and God changed his words into a blessing in the former God changed the heart the latter God over-ruled the tongue The latter of these the speeches and parables of Balaam is the context which is the first of his four parables and indeed when we read this parable we may well say who could have expected so sweet a breath from so foul a stomack such heavenly notes from so hellish an instrument surely this is the finger of God And you may learn by the way from Gods over-ruling this Prophet That God can deal with them that deal with the Devil they which are most studyed in the black Arts of Hell must forget the language of that infernal pit and speak the dialect of Heaven Psal 118.23 when God will have them this is the Lords doing and it is marvellous in our eyes The text is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last conclusion and winding up the first parable of Balaam shewing the blessed estate of Israel by his desiring no other condition for himself hereafter than that which they were to enjoy but enough for the contexture or weaving together of the text with the other parts of this History In the words themselves observe 1. Something 's generally and secretly implyed 2 Something 's particularly and openly expressed 1 Something 's implyed which are Two First That all those that are pertakers of humanity are subject to mortality the common law of death is of an imperial and impartial nature it layes hold on all without exception all without distinction bad and good righteous and unrighteous this Balaam lays down as a foundation that the righteous shall dye there is a death even to the righteous Even they that are freed from the sting of death are not delivered from the stroak of death they which are freed by it John 20.3.4 are not free from it our life like the race of the two Disciples is towards the sepulcher as soon as we come out of the grave of the womb we hasten to the womb of the grave we leave the place where we received life to enter into that where we shall find death there will be a morning in which we shall not live till evening or an evening in which we shall not live till morning this is true of all in generall so as to except none in particular the righteous not exempted nay we read the first man that ever dyed was righteous Abel the best at that time that lived was the first that dyed 2ly This is implyed that there is a great difference between the nature and consequents of death to the righteous and to the sinner there is not only a holy difference before death but a happy difference after death Therefore saith he let my last end be like his And indeed this is a very notable testimony of the immortality the soul and of future recompences from the mouth of a false Prophet these words shew that he held there was a reward after death to the just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Schelomoh Hammel●ch in Michlal Yophi in loc else why should he here desire to be in their state Man ceaseth not to be at death but his soul survives the body so that he insinuates thus much that though the righteous dye as well as the wicked yet the wicked dye not so well as the righteous the righteous are taken away from sinne the wicked in their sinne as to death it self there is no differenee but in their death there is a difference therefore as the Apostle in a like case They doe it to obteyn a corruptible Crown but we an incorruptible so they dye to be damned 1 Cor. 9.25 we to be saved Secondly here is something expressed and so the words are a passionate wish consisting of 2 parts the concomitant security and the consequent felicity of a righteous mans death First he wisheth the concomitant security in death Let me dye the death of the righteous or as it is in the primitive language Let my soul dye the Death of the upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let my soul dye the meaning of the dying of the soul is the parting of the soul from the body the phrase doth not import the dying of the rational soul which is incorruptible but the removing of it out of the mansion of the body when it is translated by death The death of the righteous the word Yashar is used in opposition to that which is warp'd bent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectus or crooked Let my soul dye the Death of them that are upright and straight in their principles and practices and from this root it is you read that Israel is called Jesurun because of the sincerity and uprightness that should be in them Joh. 1.47 an Israelite indeed is one in whom is no guile such whose Lives are straight their Death is safe though they are tossed upon the waves yet they are brought into a good and safe harbour by death Death is the end of all humane misery and the beginning of all divine good to the upright the Sepulchre is a sanctuary and death it self a city of refuge to them therefore Let me dye the Death of the righteous for that death which to others is the King of Terrors to the upright is the King of Salem that is of peace the same red sea which was a grave to the Egyptians was a place through which the Israelites passed with safety and the same death which conveys the wicked to the belly of hell carries the godly into the bosom of Abraham Secondly he wisheth consequent felicity after death Let my last end be like his last end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in the Hebrew denotes sometimes posterity Dan. 11.4 and let my posterity be like unto his and to this the Septuagint had an eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag when they render the words let my seed become as the seed of these so Balaam in the former part of the wish desires happyness for himself in the latter for his Children this exposition is not contrary to the Hebrew nor to be contemned yet above seven times seventy translators may be produced who here leave the seventy interpreters and turn the word as we Extremum the last end the Arrears or after Payment

BALAAM'S WISH A SERMON Wherein the vanity of desires without endeavours in order to the obtaining the Death of the Upright and their last end is opened and applyed First occasionally Preached and now at the request of some Published By an unworthy Messenger of Christ Psal 37.37 Mark the perfect man and behold the upright for the end of that man is peace LONDON Printed by T. Leach for John Sims and are to be sold at his Shop near Gresham-Colledge-gate in Bishops-gate-street and at his Shop at Swithins-Alley-end in Cornhill near the Royal-Exchange 1670. TO THE RIGHT HONOURABLE AND ELECT LADIES The Lady Anne Clinton The Lady Eleanora Holles AND The Lady Diana Holles The Author wisheth Grace and Peace Right Honourable IT is the Nature of the Blessed God not only to give great things bountifully but also to accept of small things graciously though he looks for the Gift yet he looks at the Heart hence we read in the Law that the handfull of Meal which the Poor man brought for an Oblation to God was as gratefull to God as the whole Burnt-offering of the Rich and in the first of Leviticus the Reach Nichoach or sweet savour of rest is added not only to the Rich mans Oxe but to the Poor mans Turtle Doves to shew that it is not so much how much as from what mind a Sacrifice is brought to Gods Altar Your Ladyships have already in your Nobleness and Liberality to me shewed your selves to be partakers of the Divine Nature and in accepting this poor Pepper-corn present will give a further testimony of your Likeness to his Eternal Majesty for your acceptation will evidence more the goodness of your Ladyships than the desert of this Discourse Such as it is I am humbly bold to offer it to you taking this publick opportunity to declare my thankfulness so far as I am able though not so far as I ought I bow my knees before the Father of our Lord Jesus Christ begging for you the mercies of his Covenant and Kingdom The great God lift up the light of his reconciled face upon you granting you assurance of his Love and perseverance in his Truth in this World and a Crown of Glory in a better Life No more but my earnest request that I may obtain the favour and honour to be Your Ladyships Humblest Servant c. TO THE CHRISTIAN READER Christian Reader THou hast here the Copy of a Sermon which was first taken from the Preacher's mouth by the Pen of a ready Writer the Person who was at the pains of Transcribing of it by his earnest desire hath prevailed with the Author to Review it and to give him leave to Publish it Here is nothing added to the Discourse it self only some things in the Margin to which some passages in the Sermon have relation The Author declares he lo●es not to be in Print and that these few leaves had never been suffered to come abroad had not more then ordinary Obligations to comply with the requests of some been laid upon him The Godly will not condemn the Work because the subject is so serious and profitable for what can be of greater moment or benefit than to teach men the Lesson of an holy upright life as that which paves the way to an happy and comfortable death or to describe the blessed advantagious death of the righteous as that which encourages to the gracious and heavenly life of the Godly The Wicked will not blame it much because it is so very short let him that is most displeased with it turn over but a few Pages and he will certainly find something that pleaseth him viz. the END The Author hath endeavoured to offend no man by this Tractate for it s his design so to speak write and live as first to please God as much as he can and then to displease man as little as he can If thou reapest any benefit by what is here set before thee give God the praise for who should have the Tribute of all Glory but he that bestows the Treasure of all Grace who should have the Fruit but he that planted the Tree Magnifie God for any good this Sermon shall do thee for every good gift and every perfect gift comes from above from the Father of Lights Farewell BALAAM'S WISH Numb XXIII Vers 10 The latter Part. Let me Dye the Death of the Righteous and let my last end be like his THis Chapter with the foregoing and following conteyneth the History of Balaam's Journey Sacrifices and Parables and in this Narrative there are two things wonderful and extraordinary recorded by the Man of God Moses the one whereby the passion the other whereby the covetousnes of Balaam the false Prophet was rebuked and restrained first his passion was restrained by Gods putting words into the mouth of his Ass 2 Pet. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dumb Ass speaking with mans voyce rebuked the madnes of the Prophet anger had put the man besides himself so the Greek word there used signifies and so it is in all other persons though Balaam were a wise man yet when his passion was up his reason was down Anger is that feaver of the soul Lacholere est comme une fievre chaude qui nous fait dire un infinite de choses ridicules nous fait entreprendre beaucoup de sottes actions dont neus nous repentons lors qu'elle est passee that makes the tongue talk idly 't is a short fury it puts the mind into a rage you may see how he frets and fumes and chafes and storms and as wise as he was had need to be admonished by an Ass 2ly His coveteousness was rebuked by Gods putting words into his own mouth and this was as great a wonder as the former for though at first with some kind of maiden blushes and shamefac'd modesty he excused himself from the work yet he loved the wages of unrighteousness in so much that in the 11 Verse of the Epistle of Jude Jude 11. he is called in the original the Balaam of Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man who had no other soul but gain so that he being such a person it was a great wonder God should so over-rule him as to make his tongue speak that which his heart did least love Prov. 16.1 thus the preparations of the heart are in man and the answer of the tongue is from the Lord So in that speech of Caiphas we read of T' is expedient saith he that one man should dye for the people and this said he not of himself but being High Priest that year John 11.51 he Prophecied that Jesus should dye for that Nation c. and so here the Lord put a word into Balaam's mouth saying return unto Balak and thus thou shalt speak Numb 23.5 behold how the Lord limits him and tyes him up to speak not his own words but the Lords Against the inclination of his

before him they shall burst out into admiration and come to us Ministers saying in the other life you did not tell us the half of the glory now revealed in and to us indeed if every word we speak were a tongue and every thought we think an heart yet we should not be able to speak or think how great that glory shall be I shall therefore spend no more time on this but only put you in mind of the good old saying Let others study how great the glory is but let us study how we may best obtain and be fittest to enjoy it But then Secondly as we may consider the death of a righteous man absolutety so comparatively compare the death of the righteous with the death of any sort of person you can name and you shall see the death of a righteous man is to be preferr'd and that by the light of a wicked mans own reason To instance in particulars First compare the death of the righteous with the death of the Infant there are some persons that having considered the sin misery and vanity of this present life have said That the best thing in the world is not to be born and the next best thing is to dye as soon as we are born and truly the World is like a stormy Ocean or flame of Fire now if you were to go over a tempestuous Sea you would not say your passage was too short Non puo esser troppo presto quello che e il migliore anzi e sempre tardo il lasciar la vita misera per la felice so if a man was to run through a flame he would not stand lingring but make what hast he could and the sooner through the better it is never too soon to dye but rather alwayes late to leave a miserable sinfull for a happy sinless life Besides the shorter our lives the easier our account we are to give to God so that if some were to dye they would choose to dye the death of the Infant But alas though our Infancy be the best time to dye in because the Soul is not stained with actual sin yet our Infancy is a state of Death we were born Enemies to God Children of Hell Eph. 2.3 Children of wrath by nature and so obnoxious to Gods displeasure and to be Children under his wrath which to endure is intollerable and to avoid is impossible The best of us all was born with a poysoned and infected nature we brought enough with us into the World to ruine us if we should dye in our most innocent estate yet we are depraved by evil and destitute of good there is enough of the Old man in the youngest babe to damn it when you behold the prophaness of the World and see the profligate Impieties Drunkeness Adultery Murders and other sins that are committed when you hear the cursed and damned Oathes those dreadfull imprecations of flagitious men the nature of an harmless Infant is the seed-plot of all this so that a poor innocent babes death is more dangerous than the death of the righteous we may hope well of such babes but we may believe better of the righteous Secondly compare the death of the righteous with the death of a Patient some persons you know they are often choosing in their discourses what kind of death to dye whether a sudden and violent death or a death by the hand of a long sickness many persons would choose this latter because say they they have time to repent time for others to pray for them and have warning by the languishing condition they are in But alas consider God may take this latter time to judge thee in because thou tookest not thy former time to seek him in he that has promised life to the penitent has not promised repentance to every one that is under a long sickness 'T is true thy warnings are a mercy but better it is to dye the death of the righteous though thou shouldest dye suddenly If thou art righteous thou art habitually prepared but if thou hadst never so long sickness it would be very uncertain whether that would contribute to thy preparation or not I have often thought a Minister could not have a better time to speak to and work upon a people then when they are sick but I find the quite contrary and that they that have neglected the things of their peace in the time of their health though they have had a great deal of time to prepare themselves when exercised with a lingring sickness yet they have not improv'd it Therefore trust not too much to that Christians If a man have many strong and able Beasts and he should take the burthen off from these and should have but one pittifull creature that was lame and scarce able to go and should lay it upon this would you not think this a strange man Thus it is with many men O! the many strong and lusty dayes men have and yet lay the whole burthen of their repenting and turning unto God upon the few languishing dayes of sickness but this I may say those that forget holiness till sickness seldom remember it in sickness we see in such sicknesses usually when the Physicians have done Vbi desinit Medicus incipit Theologus the Divine begins a most dreadfull delusion Men desire a lingring sickness but the Devil knows there is not one of ten thousand lets his sin live long with him but his repentance dyeth with him remember as God did not love a blind Sacrifice so not a sick Sacrifice Thirdly compare the death of the righteous with the death of the Honourable If many a man were to choose what death he would dye he would dye the death of a King or some Great Person that he might be magnificently entombed and make posterity to know his renown But alas Gods Tribunal and the Grave are no respecters of persons there is no difference between the Peasant and the Prince the Leather and the Velvet Coat the Canvass Suit and the Tunick and Vest the Presbyter and the Prelate even then the Kings of the Earth are but Kings of Earth you know when Trees grow in a Wood all together we can say there stands an Oak and there an Elme and there a Cedar and there a Shrub but when these Trees are burnt and turned into ashes which of you can say this is the ashes of such a Tree or such a Tree Death is that great Leveller that maketh all persons equal In the mowing of a Field though some grass be higher and some flowers bigger than others yet when they are mowed they lye all flat upon the ground an Earthen Pot though never so great is as subject to be broken as a little one 'T is a very remarkable observation the Jews have of David 1 Kings 1. per totum compared with 1 Kings 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his life time he is seldom mentioned in Scripture