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	love_v	parent_n	3,193	5	9.2231	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61848	Heavenly treasure, or, Mans chiefest good wherein the several workings of the heart about, and in pursuance of its chiefest good are solidly and judiciously discovered / by William Strong.	Strong, William, d. 1654.; Sedgwick, Obadiah, 1600?-1658. Elisha his lamentation upon the sudden translation of Elijah.	1656 (1656)	Wing S6004; ESTC R25154	135,945	535

first So of all ambitious men seek honor first First seek to be great in the world for a mans chief good is that which draws out the first intentions of his soul the first born of his soul see this in godliness the Scripture is plentiful in the proof of it 2 Cor. 4. 18. It is the Apostle rule We saith he seek not or look not at the things that are temporal but at the things that are eternal on things not seen and not upon things that are seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we aym not He speaks it not only in his own name but in the behalf of all the Saints for all act alike in that respect all have one chief good and utmost end for we make these things our aim there be many things that we look upon by the by but we look upon these things in the first place as that which we make our aim so Paul cals it I press hard unto the mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a mark at which a man shoots properly that which a man aims at in shooting now you know when a man takes level though there be many things at his right hand and at his left hand that he may look at at another time but when he levels he fixes his eye only upon the mark that 's the thing he only looks at the Apostle on the other side speaking of other men Phil. 2. 4. saith Every man seeks his own things that is makes his own things his aim this is the main thing they look at above all things else they aim at now see by this where a mans treasure is what his chief good is upon this accompt What is the first and main thing in all your intentions If the Lord should come to any Saint here present and make him Solomons offer Ask what I shall give thee It may be in reference to things below they would not be presently able to make choice whether he should choose riches or honor or posterity or long life or authority among men if all these were laid before him the man would not be presently able to make choice but there is no Saint in the world if God should ask What shall I give thee he would make answer without any dispute and reasoning of the business hoc primum in votis This is my first desire an interest with thy self and an inheritance with the Saints It would be no trouble to a godly man to resolve it in reference to the things of eternity there would be no dispute that which is first in intention is last in fruition this is the first rule pray examine your selves what is the main intention of the soul set upon what hath the priority in all your aims and purposes certain that is your chief good Secondly a man shall know where his treasure or chief good is by this that is a mans chief good which he desires for it self and desires all things else in subordination thereunto that 's a mans chief good which he desires for it self Christ gives you this Rule in Matth. 10. 37. He that loves father and mother more then me is not worthy of me what doth Christ intend a man is bound to love father and mother but Christ saith you must not love them more then me what is that When doth a man love any thing more then Christ Truly then when it is beloved in competition with him and not in subordination to him He must love Christ for himself that 's clear Christ lays down that as a Rule Christ is to be beloved for himself and God is to be loved for himself and so likewise Luke 14. 26. He that doth not hate father and mother and wife and children and his own life cannot be my disciple hate them how hate them non absolute sed comparative A man is bound to love them all and t is his duty t is not to be understood absolutely but in comparison of the Lord Iesus so he is to see that excellency in him that in comparison of him he is bound to hate father and mother yea and his own life Why then Christ is to be loved for himself and God for himself and all things else are to be loved in subordination nay if they do not come in subordination they are to be hated that rule is good always then that Austin lays down Deum diligere propter seipsum amicum in Deo inimicum propter Deum God is to be loved for himself We are to love our friends in God and our enemies for God then a mans chief good is that which a mans loves for it self but how shall I know whether I love God for himself t is very true a man may love God but out of self love and a man may love Christ but out of a principle of self love but how shall I know when I love God for himself Christ for himself You shall know it plainly by two Rules 1. That which a man is willing to part with all things for that he loves for it self he doth love it above all things part with all th●ngs for it But how shall I know when I am willing to part with all things for God and Christ There are two Seasons wherein a godly man is tryed in this life and never any man had grace in his heart but he had two seasons to try himself by I say two to say no more at the time of his conversion and at the time of his dissolution At the time of Conversion Phil. 3 8. When Paul comes to be converted put the Question to Paul do you love Christ for himself I account all things loss that I may be found in him Now he loves nothing in comparison of him he that forsakes not all cannot be my disciple Luke 14. 32. not actually forsake all but in the disposition of his heart he forsakes all for him Indeed a godly man forsakes all for Christ at his conversion he forsakes all as a condition that is without this I cannot partake of him For a man must sell all if he will buy the pearl therefore at conversion a man parts with all as a condition without which he cannot obtain it but after conversion the man parts with all as an oblation Doth the Lord require any thing as a Sacrifice Will he have an Isaac the soul parts with all and saith he shall finde all in him again he parts with all as a condition and as an oblation for he knows he is not his own 1 Cor. 6. 28. All that he is and hath belongs to to him thus at the time of conversion a godly man hath experience that he loves Christ and God for himself for he parts with all for him Secondly at the time of his dissolution when a godly man comes to die he sees all things here below taking their leaves of him his friends his estate his glory his pomp descends not after him Naked as he came

saith Jer. 9 23. Let not the wise man glory in his wisdom neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. But let him glory in this that he knows me Here is the sweetness of all Gospel commands the Lord is pleased to fet them upon a right Object he doth not forbid laying up of Riches but be rich to God he doth not forbid adorning and bravery but saith he be adorned with humility love not the world nor the things of the world not absolutely forbad but comparatively only sets it upon the right object still That 's the first thing I observe by way of premise Secondly it is observable also that there are divers ways of treasuring the Text names two some there be their treasures are on earth and some there be whose treasures are in heaven But observing the Scripture I finde there are three sorts of treasures among men men do lay up treasure three wayes and in three places First Thesauri in terra men lay up treasures upon earth that is they place their happiness in the things below they savour nothing else they mind nothing else look only to the things that are seen and have no higher end in all their ways Now these men all their treasure is upon earth It s well observed by one finis amatus intentus thesaurus dicitur that which a man doth love and aim at that 's his treasure for a mans chief good and utmost end are the same Now men that have no End beyond this life have no treasure beyond this world but all the projects of their lives they are terminated here below that look for nothing beyond the life that now is only in this world let me be rich and honorable and let me live in bravery and gallantry while I am here in this they please themselves and take this for their portion now these are the men that lay up treasures upon earth But there are Secondly Thesauri in Gehenna another sort of treasures some men lay up treasures in hell you have such an expression Rom. 2. 5. Thou after the hardness of thy heart and impenitency dost treasure up wrath against the day of wrath Here is a man that lives in sin this man is a treasurer too but he lays up treasures in hell there is a treasure of sin and a treasure of wrath and as the man̄ adds to the one God adds unto the other therefore you must know that as sin doth ripen so doth judgement as sin increases so doth wrath Ezek. 7. 10. the prophet hath this expression The rod hath blossomed pride hath budded spoken of Gods bringing wrath upon the J●ws by Nebuchadnezzar for as sin ripens so the affliction ripens nay in Zach. 5. 8. there is an ephah that notes the full measure of their wickedness and a talent of lead propo●tionable to the sin that covers the mouth of it as you fill up the measure of your sins so you fill up likewise the measure of the Lords wrath oh that men would but consider this then you only think you carry on one treasure but remember there is another treasure goeth on you treasure up sin God treasures up wrath 3. Thesauri in coelo There are a third sort of treasurers that lay up treasures in heaven place their happine●● 〈…〉 good in nothing 〈…〉 ●●●ven that take aim● 〈…〉 this life the things present are the succors of their way but far from being made their journeys end The Philosopher could observe every man is as his utmost end is what thy utmost End is what thy chief good is that art thou if thy end be earthly thou art a man of earth if thy end be heavenly thou art a Citizen of heaven therefore the Scripture speaks as in Psalm 10. last verse That the men of the earth may no more oppress and Psal 17. 14. They are the men of this world Why the men of this world their portion is in this life they have no good beyond this life therefore their utmost end is not beyond this world and so likewise why are the people of God said to be Citizens with the Saints Eph. 2. 19. and to seek after a C●ty whose builder and maker is God Hebr. 11. 10 16. what is the reason that he hath prepared for them a city they are therefore said to be Citizens of heaven because their End their chief good is beyond this life that 's the second thing to be premised There are several sorts of treasures some lay up upon earth others in Hell and some lay up in heaven Thirdly we are to observe here Modum praecepti the manner or nature of this command Lay up treasures in heaven Christs meaning is not that men should lay up nothing upon earth that 's not the meaning nay to lay up upon earth is their duty Prov. 6. 6. Vain man is sent to the Ant upon that account that lays up in Summer against Winter T is a lesson that the bruit Creatures must teach nay 2 Cor. 12. 14. Parents ought to lay up for their children saith the Apostle He that provides not for those of his own house is worse then an infidel Then t is not unlawfull to lay up upon earth but what then is the meaning I finde three hints given by Interpreters which all will help to explain it Not upon earth Non ut adversetur sed ut subjiciatur Coelo Do not lay up treasures on earth as contrary to treasures in heaven but lay up treasures on earth as they may be helpfull to treasures in heaven There is a second hint Camnissius and others give Non absolute tanquam ex necessitate objecti do not lay up treasures on earth as if there were an absolute necessity of it and a man could not live without it according as God gives opportunity so men may make provision for their own comfortable being and those that God hath given them but not as if I and my posterity were undone without it They think they cannot live without so much by the year How many poor simple people have we heard of that cannot live happily without so much a year Luk. 12. 15. Take heed and beware of covetousness for the comfort of a mans life comes not in from the abundance of things that he possesses Happily thou mayest have so many thousands a year and yet be a poor miserable man and live a wretched life all thy days for all that There is yet another hint Coelo neglecto do not lay up treasures on earth how that is so as to neglect heaven Let not this be a means to take off your hearts from higher things if it be your treasure on earth it is your curse and plague therefore look to it you whose estates take off your hearts from the things of God and eternity God hath given