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	lord_n	son_n	1,004	5	5.3864	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04251	The good mans refuge in affliction. Or A most profitable and comfortable sermon, preached by Iohn Barlovv. And now published especially for the good of them that bee, or haue been afflicted inwardly in minde, or outwardly in body	Barlow, John, b. 1580 or 81.	1618 (1618)	STC 1437; ESTC S114145	26,781	52

example of thy Sauiour and to be a fellow-feeler of thy brothers affliction If this goe before what will follow shall not the Lord mete to vs as we haue measured to others leaue vs when we haue most need of comfort seeing we cry Stand afarre come not neare me to our children and friends in the time of affliction Was it not Ionathans praise that he was louely in life and death and would not leaue his brother Dauid in all his troubles and shall it not be thy duty and comfort to doe the like to all thy brethren The Butler is branded that he remēbred not Ioseph in his bands and hence probably came that Prouerbe No man remembreth the afflictions of Ioseph Yet we haue some more vnnaturall who forsake men in their prosperity and dayes of Gods promotion they enuie Dauid because hee is annointed King from the sheepe-fold Cry away with Amos he must not prophecy at Bethel for he was a figge-gatherer and if Christ come out of Nazaret be reputed the Carpenters sonne and aduanced by his heauenly Father some will reiect him others doubt of him and too few receiue him And without mis-apprehension be it spoken I haue seene these two euils in the learned and religious of our times Friends forsaken in aduersity enuied in prosperity wee will not visit the poore if wee bee rich neither regard them the Lord extraordinarily aduanceth But these things should not be so why then say with Ruth Nought but death shall part thee and thy friend follow him with thine affection whithersoeuer he goeth and if he fall amongst theeues goe not by him but looke on him and to thy ability and his necessity relieue him For this is thy Fathers proceeding the custom of his childrē the only way to be of others respected when thou thy selfe art most afflicted If pouerty would haue parted friends nakednesse made a separation meannesse of birth or basenesse of condition then the Lord had neuer tooke pitie on thee or in affection been vnited to thee Wherefore set the Lords patterne before thine eyes and whatsoeuer hee beareth with in his doe thou the like also and let not that withdraw thy loue from any of thy brethren against which the God of loue neuer obiected disliked or for the which his affection was neuer separated weakened I know this is thy dutie but a thing not easie to bee done for it is no weake but a maine pitch of sanctification not to draw arguments from the meannesse of a mans birth friends education former pouerty or present necessity to withdraw extenuate and separate affection but to loue where and in the same manner the Lord loueth he that doth this flesh and blood neuer reuealed it to him Then striue for it it is worth the obtaining that it may be said of thee as Paul said of one who performed this dutie The Lord shew mercie to the house of Onesiphorus The Lord graunt he may finde mercie with the Lord at that day Vse 4 And from this point of Gods affection to his children in affliction we may all be encouraged to serue such a master Art thou his seruant and sonne then doe not with the Prodigall run from him or with Demas embrace the world for all creatures of that kind will faile and forsake thee in thy affliction or if not they will proue but like Iobs friends or the Pharisies Miserable Comforters Or hast thou not yet giuen vp thy name and with a purpose of heart cleaued to the Lord why then change thy master and make choyce of him wee haue in hand Who would not serue such a man as will bee alwaies present with his people haue an eye ouer them call them by name and relieue them according to their necessities Shall not we then make election of the Lord For his eye shall watch for thy good his right hand shall be ouer thy face and his left hand vnder thy head and thou shalt want no manner of thing Art thou in bonds hee shall visit thee In danger his Angels shall defend thee In want the creatures refresh thee Tempted by Satan he shall fight for thee Or in the pangs and shadow of death yet he will bee with thee that thou maist sleepe soundly and securely Beloued this I know that if God be with vs it is no matter who be against vs but if hee bee not on our side what will it profit vs to bee respected of the world And say not in thy heart Lush my mountaine is strong and I shall not be moued for wee are but in the wildernesse wee shall meet with fiery serpents the stings of a guiltie and wounded spirit Iordan that type of death hath not looked vs in the face at the most wee haue not passed ouer it and doth not the day draw neere is it not at hand and if the Lord doe not then helpe thee and be with thee what shall become of thee wofull will be that Hauen where thou shalt be landed O that we did but know the worth of Gods fauour in affliction or how ioyfull a thing it is for his children to be assured of his affection Well the day of death and of iudgement shall declare it and till then the true worth will not bee fully knowne of the faithfull or the want feelingly discerned by the vngodly Let me then entreat thee to striue for his fauour thinke no paines too great to obtaine it neither be at peace till thou possesse it for then thou maiest haue comfort in troub●es ioy amidst sorrow and life in death No tidings so terrible that shall make thee tremble no former sinne cause thee to feare nor Satans deadliest darts touch or pierce thee if the Lord be with thee Now then is the time to agree with him take the opportunity fore-slow it not and build thou on this rocke once and stand for euer A third point from the words may now be collected viZ. that Doct. 3 The fauour of God in affliction onely giueth the faithfull satisfaction We see that this good man did comfort himselfe from no other ground but from this that The Lord thought on him Neither is there any thing that could worke this effect he being in so great affliction except the Lords loue and affection Many cry who will shew vs any good Psal 4 6. But Lord lift thou the light of thy countenance vpon me And whom haue I in heauen but thee Psal 73.25 or in earth that I respect in comparison of thee No person no thing I● is good yea best to draw neere to God ●●nd 28. 2. Sam. 1● 12 for content in these dangers Saul was a King and yet when God was gone could his kingdome yeeld him any comfort BalshaZZar in his bowles will quake Dan. 5.6 and his heart roll within him if the Lords hand in writing be stretched out against him Why doth the diuell tremble and feare Oh Iam. 2.19 hee hath no confidence in the great

cast it into the fier to purifie it and so doth our good God in our backwardnesse to good duties pricke vs or being in our filthinesse purifie vs by casting vs into the hot coales of tribulation Wherefore doe not so much mourne that thou art afflicted but be carefull and fearfull lest thereby thou should not be reformed for this is a true signe that we are Gods sonnes and not bastards when wee are more doubtfull that wee shall not make the right vse of them then fearfull that the Lord will not remoue them He that findeth this in himselfe findeth a good thing and but that which alwaies attendeth and accompanieth a sanctified heart in its greatest troubles Quest. But some man may say Sir it is a hard thing to suffer afflictions patiently therefore what shall I doe to attaine to this Resol 1 Why thou must consider that it is the direct path to heauen Matth. 7.13 and is it not better to bee in our right way though stonie crooked then in the pleasant Medowes going astray wandring The speediest way to compasse the world is to goe by water and the surest path to heauen is to saile through a sea of affliction Resol 2 Againe call to mind that Christ thy Captaine hath trod the same steps before thee and shall not the Head be followed by the members It is said 2. Sam. 15.30 that Dauid the King went vp to the Mount of Oliues and the people with him and as they went they wept so our Dauid is ascended into heauen but he went weeping and so must we follow him weeping for these two are inseparable Resol 3 Moreouer ponder with thy owne soule how many how great troubles thou by thy sinnes hast innumerable times deserued Alas Lam. 3.22.39 long agoe mightest thou haue been cut off by death and condemned if this were thought on it would stoppe this vaine of discontent and impatience Thou maist admire thou wast not long agoe consumed rather then pine in that thou art corrected afflicted Finally immoderate mourning is a meanes to draw downe a heauier iudgement When boyes will pule and cry out for a little lash the Master many times sets it on with a tang And hee that will struggle vnder the Lords hand peraduenture shall vndergoe a double ierking Say therefore with Dauid I held my peace Psal 39 9. because thou Lord diddest it Thus much for this point the second succeedeth which is that Doct. 2 The Lord doth not separate his affection from his children in affliction Psal 73.1 Howeuer it be yet God is good to Israel and the pure in heart shall neuer be forgotten Did not hee remember Noah Gen 8 1. Gen. 15. in his Arke Abraham in all his troubles Iacob in his heauie iourney Ioseph in the pit and prison Gen. ●8 16. Gen 39.21 Gen. 29.16 and iust Lot in the middest of Sodome The Lord thought on Dauid when hee kept his fathers sheepe Saul would haue slaine him 2. Sam. 12.1 Ziklag was burnt in his flight to Gath and when he had forgotten his God committed adultery and murther and was in his greatest extremity how often doth this man confesse that in the middest of all his sorrowes the Lord comforted his soule Psal 94.19 and Though his father and his mother should forsake him Psal 27.10 yet Iehouah would gather him I might here make mention of Moses Daniel the three Children and our fore-runner Christ and tell me which of the faithfull was euer forgotten by the Lord He hath said Hebr. 13.5 that He will not leaue vs or forsake vs but at all times and in all places he will bee with vs. Paul without doubting casteth downe the gantlet and biddeth a defiance against all things which notably doth proue the point in hand Who Rom. 8.35 c. or what shall separate vs from the loue of God shall tribulation or anguish or famine or persecution or nakednesse or perill or the sword No for hee is perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate the faithfull from the loue of God which is in Christ Iesus Shall I now shew it you in the Reason Reason 1 First the Lord is not subiect to forgetfulnesse he knoweth who are his and his eye is alwaies ouer thē 2. Tim. 2 19. Could the Lord forget them were hee subiect to ignorance then his affections might be separate from them but he is not he cannot Tamar may disguise her selfe walke in an vnaccustomed path so Iudah may not know her Isaac through the dimnesse of his sight may blesse Iacob and passe Esau Tract of time may make Ioseph to forget or be forgotten of his brethren Salomon may doubt to whom the child of certaine belongeth and Christ come to his owne and not bee receiued But the Lord seeth all his time place Heb. 4.13 speech or apparell cannot obscure or darken his eye or eare He can discerne Daniel in the denne Iob though neuer so changed on the dunghill Let Ionah haue his lodging in the whales belly Peter be put into close prison or Lazarus bee wrapped in rags or Abel tumbling in blood yet can hee call them by name and send his Angels to comfort them Ignorance or forgetfulnesse may cause loue to bee estranged in the creature but the Lord is not incident to either for his eye as his essence Psal 139 1.2 c. is euery where In this respect therefore he needeth not to separate his affection from his children in affliction Reason 2 And as the Lord is not subiect to forget so is he not incident to change for whom he loueth once Mal 3 6. Ier. 31.3 he loueth euer Man is subiect to mutation of affection but so is not the Lord for he is one most pure act his loue makes vs good so that his affection is perpetuall Mans iudgement may deceiue him and his loue cannot make the obiect beloued better therefore hee is subiect to alteration God not Obiect But we reade that God hath repented and so changed his affection Solution 1 I answere first that it is spoken for our vnderstanding after the manner of man and not to bee vnderstood otherwise Solution 2 Againe the change is not in God but in respect of the obiect about which hee is exercised for one cause without alteration in it selfe may produce diuers effects in that regard For example The Sunne hath but one simple act of shining yet doe wee not see that it doth vnite clay and straw dissolue ice into water makes the flowers smell sweetly and a dead corpse to stinke lothsomly the hot fier to be colder and the cold water hotter and will it not helpe to cure one man by his heate yet therewith kill another Where is the cause in the seuerall obiects and their diuers dispositions and