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A25470 The Morning exercise [at] Cri[ppleg]ate, or, Several cases of conscience practically resolved by sundry ministers, September 1661. Annesley, Samuel, 1620?-1696. 1661 (1661) Wing A3232; ESTC R29591 639,601 676

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understand it or 2. For an expression of the prolonging of his sojourning for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to draw forth or to prolong and thus the Septuagint renders this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom the Arabick Syriack and vulgar Latine versions follow with some others and the next verse seems to favour this sense ver 6. My soul hath long dwelt c. but either way gives us the same ground of complaint only the first sense doubles the ground of the Psalmists trouble and the other suggests the circumstance of the long continuance of his sojourning By Kedar is understood part of Arabia the inhabitants whereof are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bochart ut sup or dwellers in tents because they had no fixed and setled habitation but were robbers and lived upon the prey Now we are not to suppose that David did really sojourn and dwell among these barbarous people but he speaks this of his wandring about from place to place without any setled habitation and to set forth the cruelty and inhumanity of those among whom he dwelt he doth expresse it thus Woe is me that I dwell c. as if one living among professed Christians who deal with him more like savages than Christians should say Woe is me that I sojourn among Turks and Saracens And thus you see Davids present condition which he bewails is his absence from Jerusalem and the Tabernacle or place of Gods solemn worship and his converse with wicked and ungodly men and then these two truths lye plain before us in the words It is oftentimes the lot and portion of good men to be deprived of the Doct. 1 society of the godly and of opportunities of publick serving God and to dwell among and converse with wicked and ungodly persons It is a real ground of trouble and sorrow to a good man to be thus deprived Doct. 2 c. 'T was that which here made David proclaim himself in a state of woe and misery 'T was that which the Apostle tells us did vexe the righteous soul of Lot 2 Pet. 2.7 and which made the holy Prophet Elijah even weary of his life 1 King 19.4 You may easily imagine what a sad heart a poor lamb might well have if it be driven from the green pastures and still waters and forced to lodge among Wolves and Foxes where it must feed upon Carrion or starve and be continually in danger of being lodged in the bellies of its cruel and bloody companions unless lome secret over-ruling hand do restrain their rage and feed it with wholesome food and truly such is the condition of those that follow the Lamb of God in holy Lamb-like qualities when deprived of green pastures and still waters of Gospel Ordinances and forc'd to converse with wicked and ungodly men In handling of this Point I shall first lay before you the grounds of it and then adjoyn such practical application as may be usefull and profitable The grounds of this Truth do partly refer to God partly to wicked men and partly to the godly themselves if in such a condition a beleeving soul either look upwards or outwards or inwards he will see much cause of grief and trouble 1. With reference unto God and that upon a double account 1. It is a real ground of sorrow to a beleeving soul to be deprived of occasions of solemn blessing and praysing God the soul that is full of the sense of the goodness of God that knows how many thousand wayes the Lord is continually obliging it to love and bless him cannot but be afflicted in spirit to be kept from making its publick acknowledgements of divine goodness The Psalmist tell us Psal 65 1. that Praise waiteth for God in Sion that is in the publick Assemblies of the Church and truly 't is a grief to a believing soul not to wait there with his thank-offerings not to pay his vows unto the Lord in the presence of all his people Psal 116.17 Psal 66.18 in the Courts of the Lords house c. not to declare to all that fear God what he hath done for their souls 2. It is a real ground of sorrow to live among those that are continually reproaching and blaspeming the Name of God to see sinners despise the goodness of God and trample upon his grace and mercy and scorn his love and kindness and kick at his bowels and spit in his face and stab at his heart who is our God our Father our Friend our good and gracious Lord and King This must needs make the beleeving soul cry out Woe is me that I live among such Let us suppose a person that hath been hugely obliged by a Prince to love him and that indeed loves him as his life if this Prince should be driven from his Throne and an usurper get into his place would it not be great affliction and sadning to the spirit of such a person to live among those who every day revile reproach scorn and abuse his gracious Prince Why Sirs if you and I be true beleevers we know that the Lord is our Soveraign King Prince such a one who hath infinitely more obliged us to love him than 't is possible for any Prince to oblige a subject we do love the Lord as our lives nay better than our lives or else we love him not at all must it not then be matter of grief to hear ungodly sinners who have driven God away from their hearts souls where his Throne should be set up and who have let that grand usurper the Devil set up his throne within them and among them and who daily say unto God as those wicked ones Job 21.14 Depart from us for we desire not the knowledge of thy wayes to hear such curse and swear and blaspheme God and in their lives by wicked ungodly courses do him all the despight dishonor that they can bring his Name to the Tavern to the Stews upon the stage and there foot and defile the great and glorious Name of God with the worst of polutions Certainly Sirs he cannot account God his Friend his Father his good and gracious Prince whose eye doth not run down with Rivers of tears to see men so far from keeping Gods Law 2. It is a trouble to good men to sojourn c. with reference to those wicked ungodly persons among whom they live it grieves their souls to see sinners run into all excess of riot eagerly pursuing hell and damnation greedily guzling down full draughts of the venome of Asps and the poyson of Dragons it pities them to see sinners stab themselves to the heart and laughing at their own plague sores jeasting away God and heaven and eternal happiness If any of us should see a company of men so far besotted and distracted as that one should rend and burn the Evidences of a great Inheritance which others labour to deprive him of another should cast inestimable pearls
spiritual Notion The Tabernacle or Temple was Gods Habitation or dwelling place Psal 76.2 There was the only place of Publick Worship Psal 29.2 No Sacrifice was to be offered in any other place There the Spiritual Worshippers had by faith a sight of God and Communion with God Psal 63.2 Psal 68.24 Towards God in this place they were to make all their Supplications and Prayers where ever or in what Country soever they were 1 Kin. 8.29 30. See Dan. 6.10 Now the Tabernacle and Temple were a Type of the Body or Humanity of Christ as himself explaineth Joh. 2.19 In which the Divine glory of the Godhead dwelt Joh. 1.14 The Word was made flesh and dwelt amongst us or Tabernacled in us as the Greek word signifies and we saw his Glory the Glory as of the only begotten of the Father Therefore what the Tabernacle or Temple was to them under the Law that is Christ Jesus to us under the Gospel And as God manifested to them in the Temple was the proper Object of Worship to them so God manifested to us in Christ is the proper Object of Worship to us 3. The Flesh or Humanity of Christ is the Medium or Mean by which we have access to God in all our Worship This is expressed Heb. 10.19 20. Having boldness to enter into the Holiest where the Divine glory appeared between the Cherubims on the Mercy seat by the bloud of Jesus By a new and living way which he hath consecrated for us through the Vayl which is to say his Flesh By the Flesh of Christ here I do not understand his Natural Flesh b●rely considered as such but in that notion as it is to be understood Joh. 6.53 54 55 56. where Christ speaketh of eating his Flesh and drinking his Bloud unto life where Christs Flesh by a Metonymy of the Cause for the Effect signifies the Righteousness Satisfaction Reconciliation Grace Peace Glory Christ procured for us by the obedience he performed to God in that Flesh By the Flesh of Christ in this sence we have access to God in all our Worship Yet is not the consideration of Christs Natural Flesh altogether useless unto this end For whereas we are apt to frame Images and Similitudes of God in our minds the right apprehensions of God dwelling in the Humane Nature of Christ who is the true Image of the Invisible God may be effectual to remove all other Images and likenesses of God out of our minds But then we must be careful that we do not terminate our conceptions of God in the Man-Christ Mr. Byfield Comment on 1 Pet. 2.12 p. 410. or in the Manhood of Christ fo● then we shall make the Humane Nature of Christ the Image of the Godhead and that would be an Idol But when we have taken up an apprehension of the Humanity of Christ if our conceptions pass through the vayl into the Holiest if we are led thereby to worship that Godhead that dwels in it this is a right Conception and true Worship The Humanity of Christ was to the Godhead as a back of metal to a Christal Glass Look on such a glass in its pure substance and it is transparent put a back of metal to it and it gives a beautiful reflex So if we take up Conceptions of the Godhead in its pure Essence it is transparent If we consider God Infinite Almighty Immense Eternal what is this to the Creature or our comfort If we consider him in his Power Justice Wisdom Holiness Goodness Truth what is this to us Yea all these are against us as we are sinners But if we take up Conceptions of God in all these Attributes as they appear to us in Christ as they are backt with the Humanity of Christ so they make a most comfortable reflex upon us In this glass we behold the glory of the Lord and are changed into the same similitude from glory to glory by the Spirit of the Lord 2 Cor. 3.18 In this Glass we behold that Wisdom by which we are instructed that righteousness by which we are justified that power by which we are preserved that grace by which we are chosen and called that goodness by which we are relieved and supplied that holiness by which we are transformed that glory to which we shall be conformed The Conclusion of all this is That our right apprehensions and due Conceptions of God must spring from the manifestations of God in Jesus Christ How are we To live by Faith on Divine Providence Plal. 62.8 Trust in Him At All Times ye People THese Words are a serious and Pathetick exhortation to a most Important and Spiritual duty In them we observe I. The Duty proposed and enjoyned i. e. (a) A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confisus est Fiduciam posuit Trust Trust in Him Confide in or securely repose your selves upon him for Assistance support direction protection provision Deliverance Compleat Salvation II. The subjects of this Trust Or the persons on whom This Duty is incumbent and from whom it is expected i. e. ye People Wherein we note 1. The Echphonesis that lies couchant in the words which is apt to excite Intention and Affection q. d. O ye People So the Arabick Translator renders the word O Populi 2. The universality of it's Concernment To All People 'T is an Indefinite expression and holds parallel with an Universal ye (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Singulare collectivum pro plurali per synthesin Hebraeis usitatissimam Moller People q.d. O All ye People of what Sex age degree condition relation soever Thus the Septuagint render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar follows them sc Omnis Congregatio populi 3. The Specialty of it's obligation on some People more then others 'T is True All the families of the Earth must Trust in God But there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A more Special Tye th●t lies on the Houshold of Faith the Commonwealth of Israel the Assemblies of the Saints those that are the dearly beloved of Gods Soul These are strongly obliged beyond and above all others To Trust in the Lord Their God Thus the Chaldee Paraph. Popule Domus Israel and the Psalmist elsewhere Psal 115.9.11 O Israel Trust in the Lord ye that fear the Lord whether Jew or Gentile trust in the Lord. 3. The grand object of this holy Trust or the person in whom this Trust must be reposed viz. in Him i. e. the Lord Jehovah as appears from v. 7. In (c) Ei i. e. Ei soli Jun. Tremel Him and in Him alone 'T is an exclusive Particle In Him and in Nothing Besides Him 4. The Modification of this Trust or the Circumstance of the Time when and the Duration How Long Th●s Trust is to be Exerted 1. Quando when must we Trust At what time Sol. At All Times Omni Horâ Every Hour So the Syr. version As a True friend is To love so a sound Believer is to Trust at (d)