Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	adversity_n	bear_v	brother_n	812	5	7.0506	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21041	Tvvo treatises. The one, a most fruitfull exposition vpon Philemon: the other, the schoole of affliction. Both penned, by the late faithfull minister of Gods Word, Daniel Dyke, Bachelor in Diuinitie: published since his death by his brother, I.D. minister of Gods Word	Dyke, Daniel, d. 1614.; Dyke, Jeremiah, 1584-1639.	1618 (1618)	STC 7410; ESTC S100162	203,709	388

long and if they bee not knit together likewise in the bond of the Spirit O then there will bee a wofull parting euen betwixt those that are knit fastest and neerest together in these fleshly bonds the Husband and the Wife Two shall bee in one bed one shall bee refused the other shall bee receiued It serueth also for comfort to Christians when by death carnall Coniunctions are dissolued for still the spirituall Coniunction continueth Fiftly from the scope of the Apostle in these Doct. 5 wordes obserue that the consideration of that The good end of crosses must quiet vs. good end whereto God turneth those things which are grieuous vnto vs whether iniuries offred vs by men or afflictions immediately by his owne hand must quiet our minds and minister contentment vnto vs. It could not choose but bee a great griefe to PHILEMON for ONESIMVS to runne away for besides his owne losse of the money he grieued no doubt much more for ONESIMVS owne sake who was posting on in the high and readie way to Hell and for the Gospels sake which was subiect to the slanders of the wicked vpon occasion of this accident falling out in the house of such a Professor and Preacher as PHILEMON was yet here PAVL stops his mouth with this that this was turned now both to his owne and ONESIMVS his good Afflictions for the present are grieuous but when they shall bring with them happy fruits whether that of righteousnesse Heb. 12. or any other whether to our selues or others wee are then to reioyce more in that then we were grieued before in our owne hurt Thus IOSEPH quieted himselfe in those iniuries which his Brethren had done him and would not nourish any desire of reuenge in his minde because God had turned them all to so great a good Now howsoeuer whilest wee are in the bitternesse of our afflictions wee see not what is that good whereunto God will dispose it in the end yet sure we haue the promise of God that all things shall worke together for our good Rom. 8. and wee haue heretofore in our owne and others experiences seene the like practice of God This must make vs comfortable in the midst of our distresse knowing assuredly that God will make a good and happie end of it And then wee shall condemne our selues of folly in wishing our owne hurt and hinderance then wee shall thanke GOD for our crosses being made meanes of that good which wee would not for any good haue missed Bee not then impatient fret not murmure not at any iniuries whatsoeuer or any afflictions whatsoeuer that befall thee wait a while and thou shalt see GODS speciall prouidence ouer thee in those crosses insomuch that thou wouldest not for any thing but those crosses had befalne thee Martha though shee was grieued much at her Brother LAZARVS death and beganne euen to murmure saying Lord if thou haddest beene here my Brother had not dyed yet afterward when shee saw her Brother raysed againe and by this many to beleeue in CHRIST then shee could not but wonder at her owne folly that would haue hindered that so glorious a worke of God and the saluation of so many soules VERS 16. Not now as a seruant A Confirmation as wee shewed in the former Verse because now by his departure ONESIMVS was become a Conuert which is set foorth by the Metaphore of a Brother and therefore now by his departure was ioyned to him for euer for this spirituall Coniunction of Brethren in CHRIST shall neuer faile but shall continue for euer By a Brother then is here meant a true Christian as 1. Cor. 5. If any who is called a Brother and Gal. 1. 2. and the Brethren that are with me First Here note the spirituall kindred that is Doct. 1 betwixt true Christians they are all Brethren Brethren The spirituall kindred and brotherhood betweene Christians by the Fathers side hauing one Father God the Father of Spirits Brethren by the Mothers side lying in the same wombe of the Church hauing one and the selfe-same elder brother CHRIST IESVS begotten with the same spirituall Seed fed at the same Table with the same nourishment This Brother-hood must farre exceed the naturall euen as Gods Father-hood towards vs farre exceedeth the naturall Father-hood among men looke then what nature tyeth naturall Brethren to that doth grace much more tye spirituall vnto as First of all vnto Amitie and Vnitie Psalme 133. What duties it teaches 10. How happy a thing is it for Brethren to dwell together in Vnitie Let there be no strife said ABRAHAM to LOT betwixt thee and mee for wee are Brethren How then doe they shew themselues Brethren that doe bite yea and deuoure those that are of the same holy Profession with themselues Euen as in the Sea the greater Fishes swallow vp the lesser When there bee Schismes and Factions partakings in the Church EPHRAIM against MANASSES and MANASSES against EPHRAIM and the Children of the Church striue together in her wombe as once ESAV and IAAKOB it argueth that some at least are vnnaturall Brethren Againe it is the part of Brethren to take one anothers part to cleaue one to another taking that which is done to their Brother as done to themselues as wee see in the examples of IAAKOBS sonnes taking the abuse offered to their sister as to themselues and thinking it a sufficient excuse for their ioyning together in the reuenge of the Sichemites it was done in their sisters quarrell Should they abuse our sister as a Whore Well spirituall Brother-hood ought to bee more effectuall then naturall for there is a friend that is aboue a brother Prou. 16. that is the Christian friend who also is a spirituall Brother In euill causes therefore shall naturall Brethren thinke themselues excused that they doe it in defence of their Brethren and to manifest their naturall affection How then shall we be able to excuse our selues if in good causes we flinch one from another as DEMAS and diuers others did from PAVL leauing him to answere for himselfe O this is not the part of good Brothers How doe wee shew our selues Brethren Sonnes of the same heauenly Father when wee will not ioyne together in those things which are for the honour of that our Father and the good of our Mother the Church Thirdly it is the propertie of a Brother though at other times hee haue beene something more vnkinde to his Brother yet in his affliction and extremitie then to feele nature working in him and to shew and expresse his affection by doing his best This is that which SAEOMON noteth Prou. 17. 17. A friend loueth at all times and a brother is borne for aduersitie Wherefore howsoeuer in the time of peace wee haue not so manifested our loue to Christians as wee ought to haue done yet in persecution if there be any brotherly affection we cannot then containe it nay then it will breake forth Then wee shall cry

greatest measure of affection that this relation can yeeld yet are they but still master and seruant it brings them no neerer But see the exact and strict knot of religion it brings master and seruant an Apostle and a slaue to the deere and speciall affection of a brother-hood Nothing riuets hearts so close as religion The speciall bands of nature are but generall ones the seuerall ones of grace are speciall There is a friend that stickes closer then a brother Pro. 18. 24. The gracious friend stickes closer then the meere naturall brother All the bands of nature of policy of ciuill society they are highly beholding to religion They are but loose at the straightest in comparison of the neerer and stricter knot which grace makes Religion is the surest cement of all societies the looser ioynts of all natural ciuill relations are compacted and confirmed by the sinew of grace and religion which endeeres men one to another in a speciall manner specially to mee Would wee then haue all those that are any way Vse 1 deere vnto vs to be yet more endeered to vs would we haue them specially deere to vs or bee specially deere to them labour wee both to plant religion in them and to bee religious our selues What is the cause of so many iarrs and wranglements betweene such as liue together in the same society but the want of that singular and speciall affection which ought to be among them and what causes the want of that speciall affection but the want of religion This shewes what little hold there is in their Vse 2 friendship that want religion Such a loose ioynted friendship cannot hold long which wants the nerues of religion Obserue who are especially to bee loued of vs. Doct. 3 Such as now ONESIMVS was true Christian conuerts Grace the attractiue of loue Grace is not only the surest band but also the greatest attractiue of loue There is a debt of loue due to all men due to our enemies but our speciall loue and kindnesse is due to the Saints Our loue is ready to be drawen away with glorious outsides and with those Iam. 2. wee are ready to preferre in our respects a good suit before a good heart The more shame for vs. Poore ONESIMVS in the condition of a meane seruant is specially beloued of Paul and esteemed of him as a brother Why should a ring on the finger winn such respect Is not a swine a swine though he haue a ring of gold in his snowt and is not a pearle a pearle though it be trodden vnder foot The rule of our loue should be the Lords loue to loue those most who are most beloued of him They should haue yee cheefly of our respect and affection whom the Lord hath honored with the most liberall largesse of his grace Specially to me Why specially to him Because he Doct. 4 had a special hand in the work of his conuersion See None deerer to Ministers then their conuerts the speciall attractiue of Ministers loue Their loue cannot better be bestowed then where their loue labor hath best prospered Those trees delights the Husbandman most in which were of his own planting and griffing The good successe of our former loue is the greatest motiue that may bee to present and future loue Most mens loues are for good receiued they loue such persons who haue beene instruments and meanes of good to them but heere it is otherwise Ministers loue those most not from whom they receiue some temporall but to whom they doe some spirituall God And thus to loue one not for good receiued but for good done is truely Christian and royall Great is the affection of a Conuert to the Minister and Ministry which hath beene the meanes of his conuersion Hee accounts his very eyes but a vile recompence for so great good Gal. 4. 15. Yet notwithstanding in this case loue rather descendeth then ascendeth 2 Cor. 12. 15. and the abundant loue of the Conuert is superabundantly surmounted by the loue of the Conuerter So much seeme those passionate and affectionate speeches of Paul to witnesse 1 Thess 2. 19. 20. and 3. 8. 9. And though the Galatians could out of their deere affection to PAVL impart their eyes to him yet PAVL goes further and could bee content to impart his owne soule to the Thessalonians 1 Thess 2 8. because they were deare vnto him This may serue to satisfie the vniust exception of some against their Ministers whom they accuse of partiality because hee loues some more specially then others and why should not they bee as much regarded inasmuch as happily they are as friendly and as beneficiall to them as others Well it may bee true thou doest so but what good hath his Ministry wrought vpon thee Hath it brought thee to knowledge obedience repentance and reformation as it hath done other some who are highly regarded of thy Minister No such matter why then complainest thou Desire the like affection and then complaine if thou haue it not Boast not of what good thou doest to him shew what good his Ministry hath done to thee The fault is thine owne It is not partiality vpon difference of desart to shew difference of respect But how much more to thee both in the flesh and the Lord The assumption of the second syllogisme which was but thou art bound by a double band the band of the flesh as hee is thy seruant and by the bond of religion in the Lord Therefore c. According to the number and nature of the Doct. bands whereby any are obliged to vs or mee to them euery circumstance that may make for loue The more bonds the more duty should haue force in our affection Vpon doubled grounds and bonds should bee doubled loue and duty We are to loue euery Christian though no other bond tye vs thereunto but that of Christianity But if vnto this there come others our affection should encrease together with them 1 Tim. 5 17. Let the Elders who rule well bee accounted worthy of double honour especially they who labour in the word and doctrine Why a double honour because a double desart which binds thereunto A Christian is worthy our loue of what kinred or family soeuer but when a Christian shall bee both of Gods family and of our owne family both Gods childe and our owne Gods seruant and our owne this encrease of bonds should not be without encrease of affection They are fowly to blame then that on the contrary the more their bonds the lesse their affection How many could better affect some neere vnto them in naturall bonds if they were farther off The quarrell is the greater from the neernesse of their bonds So many a woman is so much the more hatefull because a wife and a zealous one many a childe lesse beloued because a religious childe many a seruant lesse respected because a godly seruant So many a childe despises the counsell of a gracious