Selected quad for the lemma: duty_n
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A35389
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An exposition with practical observations upon the three first chapters of the book of Iob delivered in XXI lectures at Magnus neare the bridge, London, by Joseph Caryl ...
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Caryl, Joseph, 1602-1673.
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1643
(1643)
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Wing C754; ESTC R33345
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463,798
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518
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that prayer For sitting we have 2 Sam. 2.18 When Nathan brought that message unto David concerning the building of the house of God that it should be deferred till his sonnes time the Text saith That David went in and sate before the Lord and said who am I O Lord And in the end he saith Therefore have I found in my heart to pray this prayer unto thee We also find walking in prayer Gen. 24.63 Isaac went out into the field to pray He walked and pray'd we translate it to meditate but in the margin of your bookes you find it to pray as being nearer the Hebrew So that walking and sitting and standing are likewise praying gestures or postures of holy worship But chiefly that posture of bowing downe the body or bending the knee is the worship posture so it followes in the Text. He fell upon the ground and worshipped And worshipped To vvorship is to give to any one the honour due unto him So the rendering unto God that love that feare that service that honour vvhich is due unto him is the worshipping of God that 's the Scripture definition Psal 29.2 Give unto the Lord the honour due unto his name then followes by vvay of exposition Worship the Lord in the beauty of holinesse that is in his holy Temple in his beautifull Sanctuary or in the comely honour of his Sanctuary So that worship is the tendering of honour to the Lord in a vvay honourable to him namely according to his own vvill and Lawes of vvorship vvhich is intimated by comming to worship him in his beautifull Sanctuary where all things about the service of God vvere exactly prescribed by God And then there was beauty or comely honour in the Sanctuary vvhen all things vvere ordered there by the rule of his prescription varying and departing from vvhich vvould have filled that holy place vvith darknesse and deformity notwithstanding all the outward lustre and beauty had bin preserved The worship of God is two-fold there is internall worship and there is externall worship Internall worship is to love God to feare God and to trust upon him these are acts of inward worship these are the summe of our duty and Gods honour contained in the first Commandement And so you may understand vvorship in the Text. Iob fell downe and worshipped that is presently upon those reports hee put forth an act of love and holy feare acts of dependance and holy trust upon God in his Spirit saying to this effect within himselfe Lord though all this be come upon me yet I will not depart from thee or deale falsly in thy Covenant I know thou art still the same Jehovah true holy gracious faithfull All-sufficient and therefore behold me prostrate before thee and resolving still to love thee still to feare thee still to trust thee thou art my God still and my portion for ever Though I had nothing left in the world that I could call mine yet thou Lord alone art enough yet thou alone art All. Such doubtlesse vvas the language of Iobs heart and these were mighty actings of inward worship Then likewise there is externall worship which is the summe of the second Commandement and it is nothing else but the serving of the Lord according to his owne Ordinances and institution in those severall wayes wherein God will be honoured and served this is outward vvorship and as we apply our selves unto them so we are reckon'd to worship God Job worshipped God outwardly by falling to the ground by powring out supplications and by speaking good words of God as we reade afterward words tending to his owne abasement and the honour of God clearely and fully acquitting and justifying the Lord in all those works of his providence and dispensations towards him This is worship both internall and externall Internall worship is the chiefe but God requireth both and there is a necessity of joyning both together that God may have honour in the world Internall worship is compleat in it selfe and pleasing unto God without the externall The externall may be compleat in it selfe but is never pleasing to God without the internall Internall worship pleases God most but externall honours God most for by this God is knowne and his glory held forth in the world Externall worship is Gods name Hence the Temple was called the place where God put his Name sc his worship by which God is knowne as a man by his name They that worship God must worship him in Sprit and in Truth In Spirit that is with inward love and feare reverence and sincerity In Truth that is according to the true rule prescribed in his word Spirit respects the inward power Truth the outward forme The former strikes at hypocrisie the latter strikes at Idolatry The one opposes the inventions of our heads the other the loosenesse of our hearts in worship Observe further that it is only said Job fell downe and worshipped nothing is said of the object to whom he did direct his worship or whom he did worship The object is not exprest but understood or presupposed And indeed worship is a thing so proper and peculiar to God that when we name worship we must needs understand God For nothing but God or that which we make a god is or can be worshipped Either he is God whom we worship or as much as in us lies we make him one What creature so ever shares in this honour this honour ipso facto sets it up above and makes it more then a creature The very Heathens thought every thing below a God below worship therefore there needed not an expression of the object when the Text saith Job worshipped that implyes his worship was directed unto God yet there is a kind of worship which is due to creatures There is a civill worship mentioned in Scripture as well as divine worship Civill worship may be given to men And there is a two-fold civill worship spoken of in Scripture There is a civill worship of duty and there is a civill worship of courtesie That of duty is from inferiours to their superiours from children to their Parents from servants to their Masters from Subjects to Kings and Magistrates These gods must have civill worship As Gen. 48.11 vvhen Joseph came into the presence of Jacob his father he bowed downe to the ground this vvas a civill vvorship and a vvorship of duty from an inferiour to a superiour And it is said of the brethren of Judah Gen. 49.8 when Jacob on his death-bed blessed the 12. Tribes Thy brethren shall worship thee or bow downe to thee It is the same vvord used here in this Text. Judahs honour vvas to vvield the Scepter the government was laid upon his shoulders now he being the chiefe Magistrate all the rest of the Tribes all his brethren must vvorship him or give civill honour unto him Secondly There is likewise a worship of courtesie vvhich is from equals when one equall vvill bow to another or vvhen a
Job as constantly and as vehemently maintaineth both those questions in the contrary sense He acknowledged himself to be a sinner yet he stiffely denied that he was a hypocrite he disclaimed his own righteousnes in point of Justification yet he justified himselfe in point of uprightnesse And as for the sinfulnesse of his nature and of his life he was willing except knowne or wilfull insincerity to own both and charge himselfe faster then his friends could appealing to and triumphing in free-Grace for full pardon This one Syllogisme I say is the summe of all the dispute between Job and his three friends This is as it were the hinge upon which the whole matter turned But besides these there are many discourses falling in collaterally which concurre to make up the subject of this book For as it is with those that studie the Philosophers-stone the great thing they aime at is to make gold c. that 's the principall the chiefe end yet collaterally they find out many excellent things many profitable experiments have beene made many rare secrets have beene discovered in prosecuting of that great designe So although this be the principall subject of the booke yet collaterally for the carrying on of these disputes many other rare and excellent heavenly spirituall and usefull truths are handled and discovered As to give you some particular instances First We have the Character of a discreet and faithfull Master and Father in a family and the speciall duties which concern those relations The doctrine of the Oeconomicks is often touched in this Booke Secondly We have here the Character of a faithfull zealous and just Magistrate in the Common-wealth how he ought to behave himselfe and what his duty is set downe also plainly and clearly by occasion of this dispute Thirdly We have a great discovery made in the secrets of nature The bowels of nature are as it were ript open and the great works of Creation are here displayed In this you have discourses of the Heavens of the Earth of the Sunne Moone and Starres of those Meteors the Haile the Snow the Frost the Yce the Lightning and the thunder In this you have discourses of Jewels of Minerals and of Metalls In this of Beasts and Birds and creeping things So that by occasion of this dispute a discourse is carried about all the world in the whole circuit of naturall knowledge or Philosophy Fourthly Here are discourses of Christian Moralls of the duties of equity from man to man Of the duties of piety which man oweth to God of the duties of sobriety and temperance towards a mans own selfe Yea here we find the great duty of Faith the matter of beleeving in the Redeemer of the world our Lord Jesus Christ Lastly Here are many discoveries made of God in Himselfe and in his Attributes in his Power Wisdome Justice Goodnesse and Faithfulnesse yea whatsoever may be known of God in any of these is some way or other here discovered So then all being summed up together it may well be said concerning this Booke that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Book containing all excellencies of wisedom and holinesse and what as some of the Jews and Rabbins say of it in other Books is here a little and there a little is all plentifully gathered together in this In a word it is a Summary a Compendium of all knowledg both humane and divine both concerning our selves and concerning God So much of the subject of this Book both principall and Collaterall The second generall to be considered is the division of this Booke We may consider it in reference to the division First as it is a Dialogue for so some call the whole Booke which is an interchangeable discourse concerning any subject or matter whatsoever And taking it in that notion wee may divide it by the Collocutors or Speakers and by the severall speeches which they made The Collocutors or Speakers in this Booke are Eight 1. God 2. Sathan 3. Job 4. Jobs wife Jobs three friends 5. Eliphaz 6. Bildad 7. Zophar 8. Elihu Who commeth in as a Moderatour of that dispute Their Speeches which they make are in the whole compasse of of the Booke 32. distinctions There are two Dialogues betweene God and Sathan One betweene Iob and his wife Three between Iob and Eliphaz Three betweene Iob and Bildad Two betweene Iob and Zophar Two betweene God and Iob. And then we have Elihu making foure distinct Speeches or Orations which have no Answer And lastly two severall Speeches or Parables as they are called of Iob one in Chapt. 27.1 and the other in Chapt. 29.1 So that summe up all these together and you may divide the whole Booke into 32. distinct or severall Speeches either by way of position or answer or reply or determination God speakes foure times Satan twice Iobs wife once Iob thirteene times Eliphaz thrice Bildad thrice Zophar twice Elihu foure times Or if we should consider the Booke as a Disputation which is higher then a Dialogue so you may distinguish it by the Opponents by the Respondent and by the Moderators The Opponents are three Iobs three friends Iob himselfe is Respondent The Moderators are First Elihu he commeth in first as an Vmpire betweene them Secondly God himselfe at last out of the whirle-winde giveth the decisive determinative voice and sentence He states the question fully for Iob and reproveth Iobs friends as not having disputed and argued aright concerning him Yet further Wee may divide the Booke into five Sections whereof The first doth set forth the happinesse and fullnesse of Iobs outward estate and the integrity and perfection of his spirituall estate And that is conteined in the first 5 verses The second presents Iobs affliction Iobs fall the great and sore calamity which in a moment did overtake him with the occasion of it And this you have set forth from that 5th verse exclusively to the 9th verse of the second Chapter Thirdly We have the questions the debates and disputes which did arise upon and about the fall of Iob into that sad condition which are contained from that 9th verse of the second Chapter to the end of the 31. Chapter Fourthly We have the Moderation or determination of this dispute and of this argument first by Elihu and then by God himselfe from the beginning of the 32. Chapter to the 7th verse of the 42. All which is but as a determination or stating of the Question Fifthly and lastly Wee have the restitution of Iob his restoring and setting up againe and the repairing of his estate and making of it double to what formerly it had bin And that is begun and continued from the 7th verse of the 42. Chapter to the end of the Book So here you have a five-fold division of the Book Once more We may divide the Book into theee parts And so it sets forth 1. Iobs happy condition both in regard of externalls and internalls in the first 5. verses 2. Iobs fall