Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	father_n	mother_n	5,111	5	7.8086	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35439	An exposition with practicall observations continued upon the eighth, ninth and tenth chapters of the book of Job being the summe of thirty two lectures, delivered at Magnus neer the bridge, London / by Joseph Caryl ...	Caryl, Joseph, 1602-1673.	1647 (1647)	Wing C761; ESTC R16048	581,645	610

and gifts vvhat a nimble tongue vvhat sound judgements they have till they lose Christ in this croud of themselves This is a dangerous knowledge a knowledge worse then ignorance Better be without knowledge then know our knowledge thus As to reflect upon sinne to know our selves in our unbelief vanity and passions c. humble us And a soul in confessing of sinne before God looks long upon his dark part upon his wants and failings for this end that he may be humbled So to reflect upon our good deeds or graces to know our selves in those adornings of love patience humility faith c. hazards us upon pride and some stand gazing so long upon these excellencies that they are lifted up and become very proud Thus all men who are proud in spirituals Know their own souls So Job would not know his own soul Hence observe That A gracious heart rejoyceth in nothing but in the righteousnesse of Christ alone He will not know his soul in his own perfections A godly man vvould have God know him in the worst but he will not know himself in the best He vvould not have a sinne hid from God but he vvould hide all his goodnesse from himself He will know every good thing before he doth it but vvhen 't is done he cares not to know it any more So the Apostle Phil. 3.8 9 I account all things but losse for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the losse of all things and doe count them but dung that I may winne Christ and may be found in him not having mine own righteousnesse which is of the law c. Paul the Apostle would not know Paul the Pharisee Legall righteousnesse was losse to him vvhen he had found Christ Legall righteousnesse vvas dung to him vvhen he had a sight of righteousnesse by Christ The Pharisee Luk. 18. had all upon account and he hoped to make good gain upon his accounts he knew how many alms he had given how well he paid his tithes and how often he had fasted He made a stock of those things and put them among his treasures which Paul made his losse and put among the dung He that thus knows his own soul hath no true knowledge of Jesus Christ So much of this 21th verse as it is a supposition and hath connexion with the vvords fore-going As it refers to what follows The words are rendered in the form of a position I am perfect I know not my soul I despise my life And so divers interpretations are given of it First Thus I am perfect c. that is my heart is upright and I have ever prized and valued mine own integrity at such a rate Non novi animam prae integritate mea i. e. ea integritate sum ut nunquā animae aut vitae meae ratione abduci potue rim ab integritate mea that in comparison thereof I have not at all regarded or prized my own life or soul that is the greatest comforts and sweetest enjoyments of my life My life is but a trifle to my conscience And so the meaning is like that Deut. 33.9 where the vvord know is used in this sense concerning Levi Who said to his father and mother I have not seen him neither did he acknowledge his brethren nor know his own children Levi sleighted all relations when they stood in competition vvith the discharge of that duty vvhich the Lord called him to he knew neither father nor mother nor brother nor childe one nor other he had no regard at all to them so he might doe the vvill of God This vvas the commendation of Levi and the priviledge of the Priest-hood vvas assigned to that Tribe upon this service Grace vvill not hearken to the cry of nature vvhen it hears the call of God Job is conceived to speak here at the same rate as Levi did or higher I am upright and perfect in heart toward God and such hath my perfection and uprightnesse been that I have not known my own soul I have not regarded any self-interests which have stood in the way of my obedience unto God or justice toward man His friends charged him as if he had been a corrupt Judge or an oppressour of the poor I saith he am so far from valuing vvorldly goods or riches beyond my own integrity that I doe not value my life to my integrity The Apostle Paul makes a like profession Act. 20.24 His spirit was never so free and royall as vvhen he was going bound in spirit to Jerusalem The Spirit witnessing to him that bonds and afflictions did abide him in every City None of these things saith he move me neither count I my life dear I will not know my life let it go vvhich vvay it vvill so I may finish my course with joy and the ministery which I have received of the Lord Jesus Paul vvas none of your poor merchants who are afraid of their skins Pauls life was cheap in his thoughts vvhen he vvas to make an adventure for Christ he as Job here would not know his life for the omission of a necessary known duty or the commission of a known sin This first sense yeelds this profitable meditation He whose heart is upright prefers his uprightnesse before all worldly commodities and before his own life Christ cals his Disciples to this height of resolution Luk. 14.26 If any man come to me and hate not his father and mother and children yea and his own life he cannot be my Disciple That is the service of Christ and his life being put into the balance life must be a light thing vveighed vvith the service of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absumor dolore sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliter sumetur quam priore versiculo Nescio animam i. e. meipsum prae dolore ideo aversor vitam meam Rab. Levi. A second interpretation gives this sense I am perfect yet I know not my own soul that is I am so pressed and overwhelmed with these afflictions that I cannot feel my self I scarce know vvhether I am alive or dead I know not where I am my soul doth not act it's offices my soul is as it vvere benum'd in me or asleep there is not that vigour or activity in my spirit vvhich I have found heretofore I despise such a life as this is vvho vvould live a life vvhich is a continued death There is a truth in this For as extream and excessive joyes carry a man so farre beyond himself that he scarce knows vvhether he be alive or no some have had experience of such raptures and extasies of joy in commuion vvith God T' was so vvith Paul in a case somewhat like 2 Cor. 12. Whether in the body I cannot tell or whether out of the body I cannot tell saith he for my part I could not tell vvhat to make of my self or vvhat became of my body As I say it is

thou deal with me as with a wicked man Thou knowest that I am not wicked for by thy preventing grace thou hast kept me from all wickednes and stopt me from many sins Whence note That the remembrance of the power of God in keeping us pure from greater sins is an argument that he will spare us though we have through infirmity fallen into sin He that holds us from iniquity will not destroy us for iniquity Some are stopt from sinne and storm when they are stopt these have no reason to think God will spare them because he hath stopt them Thousands are stopt from sin who neither know what it is to sinne nor that they have been stopt from sinne These cannot plead this point As it is no vertue to endure what is not grievous to us so no grace not to do what is not joyous to us when we do it But to know we are stopt from a pleasing sin and rejoyce at it to see how our corruptions have been prevented and to blesse God for it this is a great degree of grace As there is a preventing grace which beginneth with us while we are strangers from God and are walking on in the waies of sin so there is a preventing grace watching over us after we are turned to God lest we fall into sin Experience of this may be a sweet support unto the soul under the saddest afflictions and in the darkest night of spirituall desertions Thirdly The word signifieth to keep in prison or in safe custody The Noun is a prison in Hebrew And thus the sense is given three waies as an Assertion as an Interrogation as an Imprecation First as an Assertion If I have sinned thou wilt or thou maiest imprison me and not acquit me from mine iniquity Whence note That the best and dearest of Gods servants may look for straits if they walk loosly The Lord will shut them up if they presume and take undue liberty or grow licentious They shall be either humbled or destroyed who turn the grace of God that is the manifestation of his grace either by his word or by his works into wantonnesse God will not cocker his own children and dandle them so as to forget to correct them if they forget him and their own duty If Israel sin Israel shall smart for it and if Iob sinne Iob must look to be laid in prison for it Thus he speaks acquitting God from shining upon the counsels of wicked men seeing he will not spare no not his own children if they sinne against him Secondly The sense is given by an Interrogation If I sinne Valde durum videtur ut si quid peccaverim perpetuò me in carcere custodiaque arctissima dotineas neque unquam peccati paenas rem●ttere velis ●ined An simulac pecco observas me c. Jun. Verba jurantis contestantis suam innocentiam si peccavi imprecor mihi durissimam custodiam Bold Wilt thou therefore shut me up in prison Wilt thou not acquit me from mine iniquity And so he pleadeth with God as using too much severity and harshnesse against him What shall I be laid by the heels for every fault Shall I be arrested and clapt up in irons for every sinne Wilt thou imprison me and not acquit me from mine iniquity They who are most wicked deserve no worse then this and shall I if I do but sin receive such measure Where are thy compassions and the sounding of thy bowels are they restrained It should seem so else thou wouldest not thus restrain and imprison me Thirdly As an Imprecation If I have sinned according as I am charged imprison me as long as thou wilt and do not acquit me from mine iniquity If I am such a man as my friends judge me to be I expect no favour let me be poor and sick still torture me rack me do what thou wilt with me Like that of David Psal 7.4 5. If I have rewarded evil unto him that was at peace with me c. Let the enemy persecute my soul and take it yea let him tread down my life upon the earth and lay mine honour in the dust I ask no favour if I am such a man as mine enemies have represented me or if I have done that for which they challenge me Fourthly To observe and mark and it importeth a criticall a curious observation to mark exactly Psal 130.3 If thou Lord shouldst mark iniquity who shall stand But doth not the Lord mark iniquity Doth not he take notice of every sin acted by any of the children of men especially by his own children Why then doth the Psalmist put it upon an If If thou Lord shouldest mark iniquity 'T is true the Lord marks all iniquity to know it but he doth not mark any iniquity in his children to condemn them for it So the meaning of the Psalm is That if the Lord should mark sinne with a strict and severe eye as a Judge to charge it upon the person sinning no man could bear it Master Broughton translates When I sinne thou dost watch me watching is more then marking Refertur ad exquisitam Dei observationem universarum humanae vitae actionum Rab. Abrah Tygur Reg 70. Observas me ne unquam lateant peccata August Quoties peccavi id diligentissimè notasti Merc. as if the Lord had taken up a stand upon a high place and did there compose himself to see what 's done or to make annotations upon the whole text of mens lives all the world over Whence observe That God takes notice of the sinnes and failings of his owne people If I sin then thou markest me and in the 14th Chapter verse 16. Thou numbrest my steps dost thou not watch over my sin Thou numbrest my steps What steps He meaneth not the steps of his outward but of his inward man or the steps of his outward man in order to the inward There is a morall walking Walk before me and be upright walking is conversing or acting so Thou numbrest my steps thou tellest my morall motions the actings of my soul and body what I do and what I think Dost thou not watch over my sinne And again Chap. 31.4 Doth not he see my waies and count all my steps That is how my conversation is ordered both toward himself and toward my neighbour Thus the Lord counteth all our steps we cannot step aside or tread awry but he observes us There are two that keep a record of our lives First God he followeth us up and down as with pen ink and paper to write our actings Secondly Our own consciences which are as God within us keep a record too they write our lives and count our steps Many cannot read the book of conscience and so know little that is in it But a time will come if conscience be not purged by the bloud of Christ when they shall perfectly read all their sins in the book of conscience And if conscience which is Gods deputy