Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	fruit_n	good_a	treasure_n	4,153	5	10.5915	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07488	Goodnes; the blessed mans badge: or Gods character stampt on mans conscience In two sermons before the most excellent Prince Charles. By Richard Myddleton his Highnesse chaplayne.	Middleton, Richard, d. 1641.	1619 (1619)	STC 17871; ESTC S107387	56,318	177

doe as the Earth doth which nourisheth and sustayneth all liuing creatures Let all the creatures be his schoole-masters vnto goodnesse For all are made to do him good and he is made to doe euery man good Hemo homini Deus non daemō Man must be to man a God not a diuell do him all good but no harme I should neuer haue done in this point if I shold inforce this duty vpon euery particular man therefore I will restraine my selfe to these two obseruations First that euery man must know there is a generall duty of goodnes required of him Secondly that particular men haue personall and particular duties of goodnesse to be expected from them according to their seuerall functions and places First for the generall duty the Prophet expresseth it in foure words Mich. 6 Hee hath shewed thee O man what is good and what the Lord requireth of thee surely to do iustly to loue mercy to humble thy selfe and walke with thy God First the goodnesse of righteousnesse is required of euery man to good rightly iustly to euery man He must be in all his wayes as straight vpright as the Fytre tree that directly without any knot growes vp towards Heauen without bowing a bayre from a most straight line Iob is commended for such a iust and vpright man Secondly the goodnesse of mercy is required of him For Bonum est sui communicatinum Good will disperse and communicate it self We see that trees doe not beare fruite for themselues but for the benefit and good of others and a good man out of the good treasure of his heart bringeth forth good things so out of the good treasure of his hands he ministers to the necessities of others He is mercifull liberall and lendeth he hath disperst abroad and the prayse of him endureth for euer The Samaritane in the Gospell was such a mercifull man Thirdly the goodnesse of Humility is required of him without which there is no entrance into ioy God giues grace onely to the humble 1. Pet. 5 He must stoupe that will come in at the low gate of Heauen if he be neuer so well furnished with other graces and want this his portion shall be with hypocrites and vnbeleeuers Fourthly the goodnes of obedience or diligēce is required No Idle by comes to Heauen He that will come there must euer be walking the way that leades to it it is a long iourney and cannot be performed in lesse time then a mans whole life And well may he walke to Heauen who hath God Socium itineris to walke with him If man will walke with God walke as he hath walked walke as he hath taught him and as he doth guide him he shall neuer fayle to come most happily to his iournies end Such a walking man was Enoch By the continuall motion of the Heauens all creatures are ingendred and doe liue without which motion they could not eyther increase or continue So by our motion walking with God all his graces are beginner in vs to 〈◊〉 by that walking do liue in vs and bring vs to eternall life without which walking with God there is no hope that we can liue with him for euer This walking may be expressed in these 3. First that there be a good and holy life For Qualis vita finis ita such as is the life such will be the death Secondly a good fame for that fattens the bones Pro. 15 Thirdly that there be a good Conscience for that is a continuall feast Secondly we obserue that particular men must performe personall duties of goodnesse euery man in his place and talling as Iohn Baptist teacheth when the people came and demanded of him Luc. 3 What shall we do he answered He that hath two coates let him part with him that hath none and he that hath meate let him doe likewise Then the Publicans asked What shall we do He said Require no more then that which is appointed to you Then the Souldiers demanded What shall we doe he said Doe violence to no man neither accuse any man falsely and be content with your wages So that of euery man and woman of what degree or place soeuer they be there is a generall and also a particular and personall duety of goodnesse required which in summe is no more but to communicate to the benefite of others all those graces and blessings of body and minde where with God hath trusted them 3. The parties desiring this duty come to be cōsidered in the next place as the third pillar of my text for it is not said that that this or that man desires of a man or that our friends desire of vs is our goodnes But that that is to be desired of a man that is that that all the things of the world desires of man is his goodnesse First then that which God desireth of a man is his goodnesse as we saw before out of the Prophet Saint Paule affirming the same Mich. 6 This is the will of God 1. Thess 4 euen your sanctification and our Sauiour Be you perfect Math. 5. as your heauenly Father is perfect And how is that He makes his Sunne arise vpon the good and bad and sendeth rayne on the iust and vniust That God lookes for this duty of goodnesse at our hands the parable of the Talents makes it plaine for be that had lapt vp his Talent in a napkin was adiudged to bee cast into fire that cannot bee quenched Euery mans Talents and graces are giuen him of God with this charge Negotiamim donec veniam Occupy till I come put my money my graces of body and minde into the banke that I may receiue my owne with aduantage saith the Lord. The Parable of the wedding gatment shews the same without which who appeares before God shal be bound hand foot cast into vtter darknesse The vniust Steward that had wasted his Masters goods was called to a redde rationem a strickt Audit for all And so shall all wee be for the goods and graces God hath put in our stewardships it shall not auaile vs to pleade that of the Gospell in barre When saw we thee in prison and did not visite thee Math. 25 or hungry and did not feed thee or naked and did not cloath thee For it shall bee answered In as much as you did it not to the least of these you did it not to me depart from mee yee cursed into euerlasting fire prepared for the Diuell and his Angels The reason why God desires this goodnesse is for that in nothing come wee so neare the diuine and originall goodnesse it selfe which is God as in true sincere goodnesse to others Yea euen to our enemies For as the Prophet saith Psal 78 though God did often deliner the Israelites yet did they still rebell against him So infinite is the goodnesse of God that by no ingratitude or rebellion of man will hee be ouercome vntill hee

Consider also the nature of time it selfe For 1. it is short our dayes are short and full of misery Iob 14 they are but a spanne long as Dauid saith a thousand yeers with the Lord are but as yesterday that is past 2. They are swift Iob 7 Sens euen as a weauers shuttle Infinita est velocitas temporis punctum est quod viuimus puncto minus saith the wise Romane Infinite is the swiftnesse of our time it is but a point or moment that wee liue and lesse then a moment 3. It is irrecouerable as wordes spoken cannot bee recalled no more can time that is spent be reuoked if a man would giue a world for it Therefore being so short so swift so irrecouerable it would be well spent Let vs then cōsider the pretiousnesse of time that deuout Father laments the losse of it thus Bern. Heu tempore nihil pretiosius at hodie nihil vilius inuenitur Alas there is nothing more pretious then time and yet at this day there is not found a thing that men make viler account of The pretiousnesse of time is set forth vntows in these three conceptions First in that the possession of time is very rare seeing there is but still one time onely and that is the present time But for the time past and time to come neither of them are in our possession As it is sayde of the Phoenix that there is neuer but one of them in the world so it may bee sayd of time Therefore seeing all rare things are pretious and deare how much more should time bee deare and pretious vnto vs being so rare that there is neuer but one time and that so short as is a moment 2. There is a place in which one houre of time to repent in would bee more worth then a world and that place is Hell where the damned spirits would giue a thousand worldes for one houre to repent in if they had them but can neuer obtaine it 3. In oue houre of time ouery man may so behaue himselfe by the helpe of Gods spirit and vse of holy meanes that he may please God obtaine remission of his sinnes the grace of God in Christ and eternall saluation Therefore time being so pretious and vnualuable would bee spent in goodnes Consider besides that we are debters of all euery part of our time and none of it is our own nor doe wee owe it to one but to many And how foolish or rather madde were hee that hauing but a little stocke and owing it all to sundry creditors more to the least then all his stocke comes vnto would be so prodigall and gracelesse as to cast it all at one chance of the Dice Would you not account such a man worthy of Bedlem and to be bound and beaten soundly till hee came to his right sences againe Surely such is the condition of euery one of vs our stock of time is wonderful short for euen now wee are and euen now wee are not yet doe wee spend it as if wee should neuer come to the bottom of our store Bern. O saith that good Father Sicognouisses quam multa quam multis debeas videres quod nihil est quod facis If thou did deft but know how much to how many thou oweft thy time thou wouldest confesse that all thou doest is iust nothing 1. Thou owest to Christ Iesus all thy life for hee layde downe his life for thine 2. Thy sins past require thy life to come to bring foorth fruites worthy amendement of life Recogitare omnes annos tuos in amarioudine animae tuae To thinke vpon all thy yeares past in the bitternesse of thy soule 3. The desire of that glory which eye hath not seene care heard nor entred into mans heart is another creditour to which thou owest all thy time And wilt thou not giue thy selfe and all that thou hast for this And yet when all is done the sufferings of this life are not worthie of the glory that shall be reuealed 4. To the last creditour which is God himselfe thou owest all thou hast yea euery moment of thy life and time For he it was that made thee blessed thee ministred all good things to thee and craues the well vsing of thy time that hee might for euer glorifie thee If wee consider the account that must bee made of our time it will moue vs much to bestowe it well It will bee a most strickt one Bern. Omne tempus tibi impensum requiretur àte qualiter sit expensum Euery houre of time that God hath bestowed on thee in this life shall bee required of thee in what sort it is spent And it is most sure that Sicut capillus as the same Father saith non peribit de capite sic nec momentum de tempore As one haire of the head shall not perish so one moment of time shall not passe without being accounted for O how strong and vnanswerable an argument will the benefit of time be against them that haue abused it and wholly bestowed it to the dishonour of God and satisfying of their owne lusts But seeing most men make no reckoning of this account let it be considered that time in a most strange and speciall manner is in our possession For of all the things of this world onely time is our owne and nothing else For as that wise Heathen sayde well Reliqua à nobis aliena sunt Sen. tempus tantū nostrum est All other things may be taken from vs but time is such a thing as no Tyrant can take from vs. Time doth so adhere to our beings that if wee lose time wee doe in some sort lose our selues So that hee who loseth the one halfe of his time loseth halfe himselfe hee that loseth all his time loseth all himselfe and looke how much a man loseth of his time so much hee loseth of himselfe Therefore in this consideration euery man being most deare vnto himselfe wee should haue great care of vsing our time wel that we do not vtterly lose our selues Yet happely none of these reasons being able to worke out any respect for times priuiledge let it not be forgotten that the losse of time is a certain kind of death For it is the losse of life and what is that I pray you but death Yet alas who is it that settes any deare rate vpon the time Who it it that inhaunceth the price of it Sen. Quis intelligit saith the learned Romane se quotidiè mori Who is it that vnderstands how he doth daily die Quotidiè morimur quotidiè demitur aliqua pars vitae et tunc cùm crescimus vita decrescit We die daily daily some part of our life is taken from vs and whilest wee increase and grow our life doth decrease and fade The houre glasse which wee hourely behold and doth now measure out my speech vnto you is a perfect embleme and resemblance of