Choice and practical expositions on four select psalms viz. the fourth psalm, in eight sermons, the forty-second psalm, in ten sermons, the fifty-first psalm, in twenty sermons, the sixty-third psalm, in severn sermons / preached by the reverend and learned Thomas Horton ... ; left perfected for the press under his own hand.
SERMON I. PSALM 4.1. Hear me when I call, O God of my Righteousness: Thou hast inlarged me when I was in Distress, &c. There are two Duties especially, which are the proper Work and Imployment of these Times in which we live.
SERMON I PSALM 4.1. Hear me when I call, Oh God of my Righteousness: Thou hast enlarged me when I was in Distress, etc. There Are two Duties especially, which Are the proper Work and Employment of these Times in which we live.
The one is of Mourning and Lamentation, and the other is of Prayer and Supplication; To bewail our manifold Miscarriages, and the Guiltiness which lies upon us;
The one is of Mourning and Lamentation, and the other is of Prayer and Supplication; To bewail our manifold Miscarriages, and the Guiltiness which lies upon us;
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The former for the latter. The more abundant we are in Repentance, the more confident we may be in Prayer. And the more careful we are in asking of our selves, What have we done? the more chearful may we be in asking of God Himself, to do any thing for us.
The former for the latter. The more abundant we Are in Repentance, the more confident we may be in Prayer. And the more careful we Are in asking of our selves, What have we done? the more cheerful may we be in asking of God Himself, to do any thing for us.
The occasion of penning this Psalm which we have now in hand, was all one with that of the Psalm immediately before it, which was the trouble that David was in from the Conspiracy and Rebellion of Absolon,
The occasion of penning this Psalm which we have now in hand, was all one with that of the Psalm immediately before it, which was the trouble that David was in from the conspiracy and Rebellion of Absalom,
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Hear me when I call, O God of my Righteousness, that's the first. And have mercy upon me, and hear my Prayer, that's the second. His acknowledgment of mercy received, that stands in the middle betwixt them both, that so both may be so much the more effectual:
Hear me when I call, Oh God of my Righteousness, that's the First. And have mercy upon me, and hear my Prayer, that's the second. His acknowledgment of mercy received, that Stands in the middle betwixt them both, that so both may be so much the more effectual:
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and that is upon the account of mercy, and favour, and grace, and indulgence to him: Have mercy upon me, &c. The first thing here considerable of us, is the Title which David here puts and fastens upon God, O God of my Righteousness.
and that is upon the account of mercy, and favour, and grace, and indulgence to him: Have mercy upon me, etc. The First thing Here considerable of us, is the Title which David Here puts and fastens upon God, Oh God of my Righteousness.
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David does here justly call God the God of his Righteousness, as being such a God indeed, a God that does own the righteousness of those which are his Servants;
David does Here justly call God the God of his Righteousness, as being such a God indeed, a God that does own the righteousness of those which Are his Servants;
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And so does the Scripture also else-where represent him, as Psal. 140.12. I know that the Lord will maintain the Cause of the Afflicted, and the Right of the Poor. So Prov. 22.23. Speaking concerning the innocent Poor:
And so does the Scripture also elsewhere represent him, as Psalm 140.12. I know that the Lord will maintain the Cause of the Afflicted, and the Right of the Poor. So Curae 22.23. Speaking Concerning the innocent Poor:
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The Lord will plead their Cause, and spoil the Soul of them that spoiled them. And 1 Sam. 25.39. Blessed be the Lord that hath pleaded the cause of my reproach from Nabal.
The Lord will plead their Cause, and spoil the Soul of them that spoiled them. And 1 Sam. 25.39. Blessed be the Lord that hath pleaded the cause of my reproach from Nabal.
The reason why any neglect to maintain righteousness in others, is, because they want righteousness in themselves. Those which want a Principle of Righteousness, they will not own a righteous Cause; but it is otherwise with the Gread God and Lord of Heaven and Earth.
The reason why any neglect to maintain righteousness in Others, is, Because they want righteousness in themselves. Those which want a Principle of Righteousness, they will not own a righteous Cause; but it is otherwise with the Gread God and Lord of Heaven and Earth.
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The righteous Lord loveth righteousness, his countenance doth behold the upright, Psal. 11.7. He is righteous himself, and therefore he loves righteousness in others; and his countenance beholds the upright;
The righteous Lord loves righteousness, his countenance does behold the upright, Psalm 11.7. He is righteous himself, and Therefore he loves righteousness in Others; and his countenance beholds the upright;
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It is my God, and therefore the God of my righteousness. Love it will make a man to favour a good cause out of respect to the person: Now this is that which is considerable in God towards his people;
It is my God, and Therefore the God of my righteousness. Love it will make a man to favour a good cause out of respect to the person: Now this is that which is considerable in God towards his people;
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They have ingaged him, and forestall'd him for themselves. The cause of God's people, it is the cause of God himself; there's an involusion of one in the other:
They have engaged him, and forestalled him for themselves. The cause of God's people, it is the cause of God himself; there's an involusion of one in the other:
yet their Redeemer is mighty, and he shall plead their Cause with them, as Solomon speaks of the Fatherless, Prov. 23.11. This is that which will carry them out in the midst of all, and that which they are very much to content and satisfie themselves withall, when they consider upon it.
yet their Redeemer is mighty, and he shall plead their Cause with them, as Solomon speaks of the Fatherless, Curae 23.11. This is that which will carry them out in the midst of all, and that which they Are very much to content and satisfy themselves withal, when they Consider upon it.
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There are two wayes especially wherein God owns the Righteousness of his Servants: The one is in clearing it, and making it known to those that question it:
There Are two ways especially wherein God owns the Righteousness of his Servants: The one is in clearing it, and making it known to those that question it:
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Those that wrong the Innocent, they shall be sure to smart for it; God will sooner or later visit all their wrongfulness and miscarriage upon their heads.
Those that wrong the Innocent, they shall be sure to smart for it; God will sooner or later visit all their wrongfulness and miscarriage upon their Heads.
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who having righteousness and equity on his side, does now with a great deal of boldness and confidence betake himself to God for redress: Whence we see what is accordingly to be practis'd by every one else.
who having righteousness and equity on his side, does now with a great deal of boldness and confidence betake himself to God for redress: Whence we see what is accordingly to be practised by every one Else.
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Otherwise we cannot with that freedom and liberty repair unto him, as the Psalmist expresses it to us, in Psal. 5.4, 5. Thou art not a God that hath pleasure in wickedness,
Otherwise we cannot with that freedom and liberty repair unto him, as the Psalmist Expresses it to us, in Psalm 5.4, 5. Thou art not a God that hath pleasure in wickedness,
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When men plead with God, there Righteousness must be silent, there's no mention to be made of it there: If we once begin to stand upon that, we are utterly lost and undone: Though I were righteous,
When men plead with God, there Righteousness must be silent, there's no mention to be made of it there: If we once begin to stand upon that, we Are utterly lost and undone: Though I were righteous,
yet I would not answer, but would make supplication to my Judge, as Job speaks, Job 9.15. The reason of it is this, because our best righteousness it has sinfulness mingled with it.
yet I would not answer, but would make supplication to my Judge, as Job speaks, Job 9.15. The reason of it is this, Because our best righteousness it has sinfulness mingled with it.
And Paul, Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man, &c. 2 Cor. 7.2. We may stand upon our righteousness with man, and with God in reference to man.
And Paul, Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man, etc. 2 Cor. 7.2. We may stand upon our righteousness with man, and with God in Referente to man.
This is distinct from the other, and has a distinct ground for it, which we may here take notice of in the Text. The former, that he urges from the Justice of God;
This is distinct from the other, and has a distinct ground for it, which we may Here take notice of in the Text. The former, that he urges from the justice of God;
But yet if we please, we may (for brevities sake) contract them, and joyn these two Expressions both together in one and the same sense; Hear me when I call, and hear my Prayer;
But yet if we please, we may (for brevities sake) contract them, and join these two Expressions both together in one and the same sense; Hear me when I call, and hear my Prayer;
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to be heard in our very Prayers themselves, and the presenting of our Supplications to the Lord. It is that which we find mention made of in other places of Scripture, as Esay 58.9. Then thou shalt call, and the Lord shall answer thee;
to be herd in our very Prayers themselves, and the presenting of our Supplications to the Lord. It is that which we find mention made of in other places of Scripture, as Isaiah 58.9. Then thou shalt call, and the Lord shall answer thee;
This is to hear him when he calls, or in calling, as the words properly import, In clamando me ausculta, &c. There is a secret whisper which God does vouchsafe to the Soul of a Christian, whereby he manifests his good will to him in this behalf;
This is to hear him when he calls, or in calling, as the words properly import, In clamando me Listen, etc. There is a secret whisper which God does vouchsafe to the Soul of a Christian, whereby he manifests his good will to him in this behalf;
It was that which God vouchsafed to Daniel, whiles he was yet speaking in prayer, O Daniel, thou art greatly beloved, &c. Dan. 9.23. It was that which God vouchsaf'd to Cornelius, Acts 10.4. Thy prayers are come up for a Memorial before God.
It was that which God vouchsafed to daniel, while he was yet speaking in prayer, Oh daniel, thou art greatly Beloved, etc. Dan. 9.23. It was that which God vouchsafed to Cornelius, Acts 10.4. Thy Prayers Are come up for a Memorial before God.
but does oftentimes hear them in the dark in this particular, that so he may the more exercise Faith, and draw them out in more dependance upon himself.
but does oftentimes hear them in the dark in this particular, that so he may the more exercise Faith, and draw them out in more dependence upon himself.
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Thirdly, It is very comfortable, and such as has a great deal of heartening and encouraging in it, making the Servants of God to go on with a great deal of chearfulness in their Christian course;
Thirdly, It is very comfortable, and such as has a great deal of heartening and encouraging in it, making the Servants of God to go on with a great deal of cheerfulness in their Christian course;
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it is a phrase which we often meet withall in the Psalms, and a Point which we have also often occasion to speak unto, the Doctrine of Prayer; for which cause I will not now at this time insist upon it, only somewhat must be said of it,
it is a phrase which we often meet withal in the Psalms, and a Point which we have also often occasion to speak unto, the Doctrine of Prayer; for which cause I will not now At this time insist upon it, only somewhat must be said of it,
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He may pray, and when he has done praying, he may say, Lord hear my prayer, as David does here in this Text. This he may be able to do especially upon these considerations:
He may pray, and when he has done praying, he may say, Lord hear my prayer, as David does Here in this Text. This he may be able to do especially upon these considerations:
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First, For the matter of their prayer, that it be such as is according to God 's will. Those that pray for those things which are unlawful, they cannot say to God, Hear my prayer; unless they should think they might perswade him to deny Himself, which he will never do.
First, For the matter of their prayer, that it be such as is according to God is will. Those that pray for those things which Are unlawful, they cannot say to God, Hear my prayer; unless they should think they might persuade him to deny Himself, which he will never do.
when thou dost not hear thy self? Quomodo te audiri a Deo, postulas cum teipsum in audit? Those that pray carelesly and slightly, without attending to that which comes from them, they cannot expect that God should hear them:
when thou dost not hear thy self? Quomodo te audiri a God, postulas cum teipsum in audit? Those that pray carelessly and slightly, without attending to that which comes from them, they cannot expect that God should hear them:
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And that's the first ground of God's Servants confidence in their audience, which is taken from the ordering of their Prayers and Petitions themselves,
And that's the First ground of God's Servants confidence in their audience, which is taken from the ordering of their Prayers and Petitions themselves,
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He that turneth away his Ear from hearing of the Law, even his prayer shall be abominable, sayes Solomon, Prov. 28.9. And 1 John 3.22. Whatsoever we ask, we receive of him;
He that turns away his Ear from hearing of the Law, even his prayer shall be abominable, Says Solomon, Curae 28.9. And 1 John 3.22. Whatsoever we ask, we receive of him;
Whoso stoppeth his Ears at the cry of the Poor, he also shall cry himself, but shall not be heard, Prov. 21.13. And Esay 1.15. When ye spread forth your hands I will hide mine eyes from you;
Whoso stoppeth his Ears At the cry of the Poor, he also shall cry himself, but shall not be herd, Curae 21.13. And Isaiah 1.15. When you spread forth your hands I will hide mine eyes from you;
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We are no surer of audience with God, then our Brethren have audience with us: Judgment shall be without mercy to him that shewes no mercy, &c. James 2.13.
We Are no Surer of audience with God, then our Brothers have audience with us: Judgement shall be without mercy to him that shows no mercy, etc. James 2.13.
If I regard iniquity (sayes David) in my heart, the Lord will not hear my prayer, Psal. 66.18. And John 9.31. We know that God heareth not Sinners, &c. As therefore we desire to partake in this confidence of the Faithful, let us be careful thus to order our selves.
If I regard iniquity (Says David) in my heart, the Lord will not hear my prayer, Psalm 66.18. And John 9.31. We know that God hears not Sinners, etc. As Therefore we desire to partake in this confidence of the Faithful, let us be careful thus to order our selves.
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This we gather, not onely from this place, but also from divers others besides, as Psal. 5.7. I will come to thy house in the multitude of thy mercy: Psal. 6.2. Have mercy upon me, O Lord, for I am weak.
This we gather, not only from this place, but also from diverse Others beside, as Psalm 5.7. I will come to thy house in the multitude of thy mercy: Psalm 6.2. Have mercy upon me, Oh Lord, for I am weak.
now for the former, there is none which can do it whosoever they be. The best that are, they can challenge nothing from God upon any desert in themselves; Luke 17.10. When we have done all we can, we are but unprofitable servants;
now for the former, there is none which can do it whosoever they be. The best that Are, they can challenge nothing from God upon any desert in themselves; Lycia 17.10. When we have done all we can, we Are but unprofitable Servants;
Malefactors had need still stand upon mercy, and have recourse unto that. And thus is it with the best of us all, we are liable to God's Judgment and Tribunal,
Malefactors had needs still stand upon mercy, and have recourse unto that. And thus is it with the best of us all, we Are liable to God's Judgement and Tribunal,
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if he should call us to a strict reckoning and account: And therefore, Have mercy upon me. Thus Psal. 130.3. If thou, Lord, shouldst mark iniquities, O Lord, who should stand. And Psal. 143.2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified.
if he should call us to a strict reckoning and account: And Therefore, Have mercy upon me. Thus Psalm 130.3. If thou, Lord, Shouldst mark iniquities, Oh Lord, who should stand. And Psalm 143.2. Enter not into judgement with thy servant, for in thy sighed shall no man living be justified.
And all our righteousnesses are as filthy rags, &c. Esay 64.6. Let us therefore from hence learn to make much of this Attribute in God, and to improve it to our own comfort and advantage, the mercy of God, as being that which is our best security and refuge which we can fly unto.
And all our Righteousness Are as filthy rags, etc. Isaiah 64.6. Let us Therefore from hence Learn to make much of this Attribute in God, and to improve it to our own Comfort and advantage, the mercy of God, as being that which is our best security and refuge which we can fly unto.
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for the accepting of the performance, and for the granting of the thing it self. First, For the accepting of the performance, Have mercy upon me, and hear me;
for the accepting of the performance, and for the granting of the thing it self. First, For the accepting of the performance, Have mercy upon me, and hear me;
as we have it in Heb. 10.19, 20, 21, 22. Having boldness to enter into the Holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the Vail, that is to say, his Flesh:
as we have it in Hebrew 10.19, 20, 21, 22. Having boldness to enter into the Holiest by the blood of jesus, By a new and living Way, which he hath consecrated for us, through the vail, that is to say, his Flesh:
Let us draw near with a true heart, in full assurance of Faith, &c. So again, Heb. 4.15, 16. Seeing then that we have not an High Priest which cannot be toucht with the feeling of our Infirmities, &c. Let us therefore come boldly unto the throne of Grace, &c. Through God's mercy in Christ we may come boldly to the throne of Grace.
Let us draw near with a true heart, in full assurance of Faith, etc. So again, Hebrew 4.15, 16. Seeing then that we have not an High Priest which cannot be touched with the feeling of our Infirmities, etc. Let us Therefore come boldly unto the throne of Grace, etc. Through God's mercy in christ we may come boldly to the throne of Grace.
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And so now I have done with the first general part of the Text, which is David 's prayer for mercy desired, Hear me, &c. The second is, his acknowledgment of mercy receiv'd; Thou hast inlarged me when I was in distress.
And so now I have done with the First general part of the Text, which is David is prayer for mercy desired, Hear me, etc. The second is, his acknowledgment of mercy received; Thou hast enlarged me when I was in distress.
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As first, we see, That when we beg new mercies, we must thankfully remember old. When we would obtain more from God, we must acknowledge what we have obtain'd already. Thus does David here;
As First, we see, That when we beg new Mercies, we must thankfully Remember old. When we would obtain more from God, we must acknowledge what we have obtained already. Thus does David Here;
These words, Thou hast inlarged, &c. They have not only the force of an acknowledgment, but also of an argument; not only as declaring what God had done for him already,
These words, Thou hast enlarged, etc. They have not only the force of an acknowledgment, but also of an argument; not only as declaring what God had done for him already,
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First, David 's condition, and that was distress. Secondly, God's relief and supply of him in this his condition, and that was Inlargement; Thou hast inlarged me.
First, David is condition, and that was distress. Secondly, God's relief and supply of him in this his condition, and that was Enlargement; Thou hast enlarged me.
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Thus was it here with this holy man. Indeed if we speak of it strictly, so they are not: We are troubled on every side (sayes the Apostle) yet not distressed, 2 Cor. 4.8. NONLATINALPHABET. It's never so with God's Servants, but that if we speak of them in reference to Himself; so there is alwayes some way which is made open unto them.
Thus was it Here with this holy man. Indeed if we speak of it strictly, so they Are not: We Are troubled on every side (Says the Apostle) yet not distressed, 2 Cor. 4.8.. It's never so with God's Servants, but that if we speak of them in Referente to Himself; so there is always Some Way which is made open unto them.
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when he had numbred the people; David said unto God, I am in a great strait, 2 Sam. 24.14. The Lord sometimes is pleas'd in his Providence to suffer his people to fall into very great straits and distress.
when he had numbered the people; David said unto God, I am in a great strait, 2 Sam. 24.14. The Lord sometime is pleased in his Providence to suffer his people to fallen into very great straits and distress.
And, we cannot wonder at it, if we consider all: For first of all, they do all they can to straiten him, and to bring him into distress with himself, by their trespasses and provocations of him;
And, we cannot wonder At it, if we Consider all: For First of all, they do all they can to straiten him, and to bring him into distress with himself, by their Trespasses and provocations of him;
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God's Mercy is manifested in our Misery; his Power in Weakness, his Inlargement in Distress. Therefore such passages as these should be no strange thing to us;
God's Mercy is manifested in our Misery; his Power in Weakness, his Enlargement in Distress. Therefore such passages as these should be no strange thing to us;
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neither should we think strangely of them, when either the Church of God in general, or else our own Persons in particular are at any time brought into such conditions as these are, we should not be offended with it, as though some strange thing had happened unto us, as the Apostle speaks of the fiery trial, (1 Pet. 4.12.) No, 'tis usual for God's people to be in distress, that's the first thing, Davids condition.
neither should we think strangely of them, when either the Church of God in general, or Else our own Persons in particular Are At any time brought into such conditions as these Are, we should not be offended with it, as though Some strange thing had happened unto us, as the Apostle speaks of the fiery trial, (1 Pet. 4.12.) No, it's usual for God's people to be in distress, that's the First thing, Davids condition.
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and overcome, the latter end is worse with them than the beginning. And our Saviour, Matth. 12.44. The last state of that man is worse then the first.
and overcome, the latter end is Worse with them than the beginning. And our Saviour, Matthew 12.44. The last state of that man is Worse then the First.
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But, secondly, Take it in Temporals, and it has a truth likewise here, that God does inlarge his people in distress, and that as to their state and condition, by freeing them, and delivering them from it.
But, secondly, Take it in Temporals, and it has a truth likewise Here, that God does enlarge his people in distress, and that as to their state and condition, by freeing them, and delivering them from it.
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It is that which the Saints have frequently acknowledg'd in Scripture; we shall not need to instance in examples, experience does also daily confirm it.
It is that which the Saints have frequently acknowledged in Scripture; we shall not need to instance in Examples, experience does also daily confirm it.
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This must be lookt upon by us not only as a story, and a Narration of what was done to David, and happen'd to him for his particular; but we must carefully improve it to our selves for our own encouragement:
This must be looked upon by us not only as a story, and a Narration of what was done to David, and happened to him for his particular; but we must carefully improve it to our selves for our own encouragement:
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Whatever is written aforehand, it is written for our learning, that we through patience and comfort of the Scriptures might have hope, as the Apostle Paul has told us, Rom. 15.4.
Whatever is written aforehand, it is written for our learning, that we through patience and Comfort of the Scriptures might have hope, as the Apostle Paul has told us, Rom. 15.4.
And accordingly we should make use of it: And of this instance and example amongst the rest; He that inlarged David in his distress, will be ready to inlarge us also in ours,
And accordingly we should make use of it: And of this instance and Exampl among the rest; He that enlarged David in his distress, will be ready to enlarge us also in ours,
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And he that hath inlarg'd one person will also inlarge an whole Church or Nation, if they be careful accordingly to improve him, to humble themselves before him, and in sincerity to seek unto him.
And he that hath enlarged one person will also enlarge an Whole Church or nation, if they be careful accordingly to improve him, to humble themselves before him, and in sincerity to seek unto him.
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We have need of such points as these are at this time amongst our selves, considering the condition we are in. We see how the case is with us, in what distress we are fallen into (which we may thank our selves for.) Now we see also who it is must expedite us,
We have need of such points as these Are At this time among our selves, considering the condition we Are in. We see how the case is with us, in what distress we Are fallen into (which we may thank our selves for.) Now we see also who it is must expedite us,
So this signifies to us that holy boldness, and freedom, and familiarity which he had with God in Prayer and Supplication to him in this distressed condition;
So this signifies to us that holy boldness, and freedom, and familiarity which he had with God in Prayer and Supplication to him in this distressed condition;
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The Lord does oftentimes occasionally from the straits and troubles in which they are, stir up gracious desires in them, whereby they come to close so much the more earnestly and willingly with himself.
The Lord does oftentimes occasionally from the straits and Troubles in which they Are, stir up gracious Desires in them, whereby they come to close so much the more earnestly and willingly with himself.
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Upon the whole matter, Here is that which may very much satisfie the Saints and Children of God in what ever condition befals them, That he inlarges them when they are in distress. Sometimes in the thing it self, with an inlargement of state and condition:
Upon the Whole matter, Here is that which may very much satisfy the Saints and Children of God in what ever condition befalls them, That he enlarges them when they Are in distress. Sometime in the thing it self, with an enlargement of state and condition:
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If not so, yet at least with an inlargement of heart and affection. Inlarging their Spirits, even when he straitens their outward man, which is more then all the world besides. He is freest indeed, who is freest here: All others are no better then Prisoners in their greatest freedom.
If not so, yet At least with an enlargement of heart and affection. Enlarging their Spirits, even when he straitens their outward man, which is more then all the world beside. He is Freest indeed, who is Freest Here: All Others Are no better then Prisoners in their greatest freedom.
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This was the priviledge of many of the Martyrs, who were many of them bound and in Prison, till they were in Prison, their Spirits being straiten'd in themselves;
This was the privilege of many of the Martyrs, who were many of them bound and in Prison, till they were in Prison, their Spirits being straitened in themselves;
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when they were once shut up and inclos'd, they were in this respect more inlarg'd and set free then ever before: which signifies thus much to us, that our Comfort depends not simply upon our state and condition it self, but rather upon God's gracious impartment and communication of himself unto us.
when they were once shut up and enclosed, they were in this respect more enlarged and Set free then ever before: which signifies thus much to us, that our Comfort depends not simply upon our state and condition it self, but rather upon God's gracious impartment and communication of himself unto us.
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Nay further, so much the more from it: There is this also imply'd in it, Thou hast inlarged me when I was in distress, that is, my distress did in some respects confer to my inlargement: As the Palm-tree, the more it is deprest, the more it grows. Thus it is noted of the Israelites in Egpyt, that the more the Egyptians afflicted them, the more they multiplyed and grew, Exod. 1.12.
Nay further, so much the more from it: There is this also implied in it, Thou hast enlarged me when I was in distress, that is, my distress did in Some respects confer to my enlargement: As the Palm tree, the more it is depressed, the more it grows. Thus it is noted of the Israelites in Egypt, that the more the egyptians afflicted them, the more they multiplied and grew, Exod 1.12.
And so much also of the second general in the Text, which is the acknowledgment of mercy received, Thou hast inlarg'd; And so also of the whole verse it self.
And so much also of the second general in the Text, which is the acknowledgment of mercy received, Thou hast enlarged; And so also of the Whole verse it self.
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There were two sorts of Persons which had a special hand in David's Affliction, and the Trouble in which he was, upon the penning of this present Psalm.
There were two sorts of Persons which had a special hand in David's Affliction, and the Trouble in which he was, upon the penning of this present Psalm.
The latter we have here in this verse, O ye Sons of Mens, how long will ye turn my Glory, &c. IN this present Verse before us we have two general Parts Observable of us:
The latter we have Here in this verse, Oh you Sons of Men's, how long will you turn my Glory, etc. IN this present Verse before us we have two general Parts Observable of us:
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Or secondly, In a way of Advancement, for great, and high, and mighty men: Men of high degree, as they are there also interpreted, Bene Ish; Filii viri:
Or secondly, In a Way of Advancement, for great, and high, and mighty men: Men of high degree, as they Are there also interpreted, Bene Ish; Sons viri:
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No doubt but there were others besides whom these words did concern likewise, but the holy Prophet fastens upon these, rather then any other now at this time;
No doubt but there were Others beside whom these words did concern likewise, but the holy Prophet fastens upon these, rather then any other now At this time;
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And so does the Spirit of God also elsewhere in Scripture, as Esay 1.10. Hear the Word of the Lord ye Rulers of Sodom, Hos. 5.1. Give Ear O house of the King. And Amos 4.1. Hear this Word, ye kine of Bashan, that inhabit the Mountains of Samaria;
And so does the Spirit of God also elsewhere in Scripture, as Isaiah 1.10. Hear the Word of the Lord you Rulers of Sodom, Hos. 5.1. Give Ear Oh house of the King. And Amos 4.1. Hear this Word, you kine of Bashan, that inhabit the Mountains of Samaria;
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And so had those Souls likewise, which is the case and condition most commonly of these sons of men: There's usually the gathering of much corrupt matter in them;
And so had those Souls likewise, which is the case and condition most commonly of these Sons of men: There's usually the gathering of much corrupt matter in them;
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Secondly, As they are such who have many Corruptions within them, so many Temptations from without. As they have many Lusts in themselves, so they have many things which feed these Lusts,
Secondly, As they Are such who have many Corruptions within them, so many Temptations from without. As they have many Lustiest in themselves, so they have many things which feed these Lustiest,
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and serve to nourish them more and more, if they be not the better prevented. And that is all those outward comforts and Priviledges which at any time they enjoy;
and serve to nourish them more and more, if they be not the better prevented. And that is all those outward comforts and Privileges which At any time they enjoy;
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Every one observes what these do, and are ready to do the like themselves, and to conform unto them. These had therefore need of all other to be chiefly admonisht,
Every one observes what these do, and Are ready to do the like themselves, and to conform unto them. These had Therefore need of all other to be chiefly admonished,
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First, To begin with that part of the Expostulation which concern'd David himself; How long will ye turn my glory into shame? David takes up these persons for their scornful and unworthy carriages in his own particular,
First, To begin with that part of the Expostulation which concerned David himself; How long will you turn my glory into shame? David Takes up these Persons for their scornful and unworthy carriages in his own particular,
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yea, the God Himself, whom he worshipt and serv'd, Psal. 3.3. Thou, O Lord, art a sheild for me, my glory, and the lifter up of mine Head. Thirdly, His Authority, his Glory;
yea, the God Himself, whom he worshipped and served, Psalm 3.3. Thou, Oh Lord, art a shield for me, my glory, and the lifter up of mine Head. Thirdly, His authority, his Glory;
nothing more a mans reproach, and disgrace, and dishonour, then his sin. This is that which robs men of their glory, and takes their honour from them;
nothing more a men reproach, and disgrace, and dishonour, then his since. This is that which robs men of their glory, and Takes their honour from them;
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Therefore it was a very good and prudent Resolution of Jobs, to hold this whatsoever became of him in any thing else, Job 27.5, 6. Till I die, I will not remove mine integrity from me.
Therefore it was a very good and prudent Resolution of Jobs, to hold this whatsoever became of him in any thing Else, Job 27.5, 6. Till I die, I will not remove mine integrity from me.
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when either Satan, our Spiritual Enemy within us, or his Instruments, evil Persons without us, shall at any time tempt and provoke us to any thing which is amiss;
when either Satan, our Spiritual Enemy within us, or his Instruments, evil Persons without us, shall At any time tempt and provoke us to any thing which is amiss;
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put them off with this quetion, How long will ye turn my glory into shame? whiles ye go about to corrupt mine Innocency, ye diminish my glory; ye wound me in mine honour, ye take away my greatest Excellency and Dignity from me:
put them off with this quetion, How long will you turn my glory into shame? while you go about to corrupt mine Innocency, you diminish my glory; you wound me in mine honour, you take away my greatest Excellency and Dignity from me:
A wound and a dishonour shall he get, and his reproach shall not be wiped away, Prov. 6.33. What is said of Adultery, is true likewise of any other sin.
A wound and a dishonour shall he get, and his reproach shall not be wiped away, Curae 6.33. What is said of Adultery, is true likewise of any other since.
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This was that which he did very much stand upon, and which they also did disturb him in, saying, Where is now thy God? That which David made to be his Confidence, that did his Enemies make to be his Reproach, and despised him for:
This was that which he did very much stand upon, and which they also did disturb him in, saying, Where is now thy God? That which David made to be his Confidence, that did his Enemies make to be his Reproach, and despised him for:
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This is as a Sword in their very bones, as David professes of himself in another place, Psal. 42.10. As with a Sword, or killing, as some render the words.
This is as a Sword in their very bones, as David Professes of himself in Another place, Psalm 42.10. As with a Sword, or killing, as Some render the words.
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and so did not only here challenge those which opposed his own Temporal Government, but speaking in the Spirit also, those which refused Christ 's Spiritual Government; in which respect it will come home to our selves for our own particulars:
and so did not only Here challenge those which opposed his own Temporal Government, but speaking in the Spirit also, those which refused christ is Spiritual Government; in which respect it will come home to our selves for our own particulars:
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as they honour the Father, John 5.23. Those that refuse to do so, he here expostulates with them, and in a manner convinces them of their Obstinacy and Rebellion against him.
as they honour the Father, John 5.23. Those that refuse to do so, he Here expostulates with them, and in a manner convinces them of their Obstinacy and Rebellion against him.
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That which David (who is the Type) sayes to those which are his Enemies in the letter; that does Christ (who is the Anti-type ) say to those also which are his Enemies in the Spirit, and proportionable resemblance.
That which David (who is the Type) Says to those which Are his Enemies in the Letter; that does christ (who is the Antitype) say to those also which Are his Enemies in the Spirit, and proportionable resemblance.
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as censur'd by the Prophet David in these Persons with whom he had to deal, The sons of men. First, The corrupt object or evil it self, Vanity and lies. Secondly, The corrupt affection or propensity towards this object, Loving and seeking. Thirdly, The deep rooting and fixedness of this corruption in them,
as censured by the Prophet David in these Persons with whom he had to deal, The Sons of men. First, The corrupt Object or evil it self, Vanity and lies. Secondly, The corrupt affection or propensity towards this Object, Loving and seeking. Thirdly, The deep rooting and fixedness of this corruption in them,
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We begin with the first, the corrupt object or evil it self, Vanity and lies. That which Agur desired, That God would remove from him vanity and lyes, (Prov. 30.8.) The same is that which David does here censure in these Persons, as prosecuted by them:
We begin with the First, the corrupt Object or evil it self, Vanity and lies. That which Agur desired, That God would remove from him vanity and lies, (Curae 30.8.) The same is that which David does Here censure in these Persons, as prosecuted by them:
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Under which manner of phrase and expression, we have signified and exhibited unto us the nature of all these things here below, which the World and sons of men do for the most part please themselves in,
Under which manner of phrase and expression, we have signified and exhibited unto us the nature of all these things Here below, which the World and Sons of men do for the most part please themselves in,
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First, For Persons, They are vanity and lies, and so does the Scripture also else-where represent them unto us, both in the General, and in the Particular:
First, For Persons, They Are vanity and lies, and so does the Scripture also elsewhere represent them unto us, both in the General, and in the Particular:
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First, In the general, and at large, Psal. 39.11. Surely every man is vanity. Then in the Particular, and more distinctly, Psal. 62.9. Surely men of low degree are vanity, and men of high degree are a lye:
First, In the general, and At large, Psalm 39.11. Surely every man is vanity. Then in the Particular, and more distinctly, Psalm 62.9. Surely men of low degree Are vanity, and men of high degree Are a lie:
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He takes in all sorts, that so none might be excluded, but might come under this just censure of vanity and falshood which is in them, and belonging unto them.
He Takes in all sorts, that so none might be excluded, but might come under this just censure of vanity and falsehood which is in them, and belonging unto them.
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Again, Secondly, They are also transitory and fading; They are vanity and lyes. It proved so here with Absalom; we know what became of him, and how soon:
Again, Secondly, They Are also transitory and fading; They Are vanity and lies. It proved so Here with Absalom; we know what became of him, and how soon:
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And it is so with others also, upon which account the Scripture does take us off from confidence in them, Psal. 146.3, 4. Put not your trust in Princes,
And it is so with Others also, upon which account the Scripture does take us off from confidence in them, Psalm 146.3, 4. Put not your trust in Princes,
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and undermine me in my Government of you? And so it serves to give us a discovery of the nature of all those Contrivances and Devices which are in the heart of man,
and undermine me in my Government of you? And so it serves to give us a discovery of the nature of all those Contrivances and Devices which Are in the heart of man,
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They are all vain and fruitless, and unprofitable, and which will come to nought: He travelleth with iniquity, and hath conceived mischief, and brought forth a lye, Psal. 7.14. They are all ungodly Contrivances:
They Are all vain and fruitless, and unprofitable, and which will come to nought: He travelleth with iniquity, and hath conceived mischief, and brought forth a lie, Psalm 7.14. They Are all ungodly Contrivances:
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when he is at his best, he is but vain then: Best according a• the world judges of betterness, which is from the abundance and confluence of these things which I have now named;
when he is At his best, he is but vain then: Best according a• the world judges of betterness, which is from the abundance and confluence of these things which I have now nam;
He could if he had pleased named the things themselves in their proper Titles, and those Names whereby they are ordinarily known, Riches and Honours, &c. but he calls them rather Vanity and lyes, that so he may hereby give us an account of the true nature of them,
He could if he had pleased nam the things themselves in their proper Titles, and those Names whereby they Are ordinarily known, Riches and Honours, etc. but he calls them rather Vanity and lies, that so he may hereby give us an account of the true nature of them,
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we shall judge of them, and call them so, as God himself does judge and call them, whose Judgment is according to truth, Rom. 2.2. It is true, it cannot be denied, but there is a natural good in them, which God has fitted to desires in us, thereby to make our passage through this world so much the more comfortable to us, which we must alwayes acknowledge in thankfulness and respect to him, that has bestowed them upon us;
we shall judge of them, and call them so, as God himself does judge and call them, whose Judgement is according to truth, Rom. 2.2. It is true, it cannot be denied, but there is a natural good in them, which God has fitted to Desires in us, thereby to make our passage through this world so much the more comfortable to us, which we must always acknowledge in thankfulness and respect to him, that has bestowed them upon us;
In which regard this denomination is very justly fasten'd upon them, as most suitable and agreeable to them, Vanity and lyes. And that's the first thing here considerable, the corrupt object,
In which regard this denomination is very justly fastened upon them, as most suitable and agreeable to them, Vanity and lies. And that's the First thing Here considerable, the corrupt Object,
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And first, of the former, Wherefore do ye love vanity? This is that which the Spirit of God, in the mouth and pen of the Prophet David, does find fault withall here in these persons;
And First, of the former, Wherefore do you love vanity? This is that which the Spirit of God, in the Mouth and pen of the Prophet David, does find fault withal Here in these Persons;
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It is not, Why have you vanity in you? that's bad enough, and too bad to, to be guilty of no more but that; the inherence of vanity in our Natures, as cleaving unto them.
It is not, Why have you vanity in you? that's bad enough, and too bade to, to be guilty of no more but that; the inherence of vanity in our Nature's, as cleaving unto them.
But to love it, this is intollerable; forasmuch as this doth shew that desperate wickedness which is in the heart; yet this is the temper and disposition of all carnal and worldly persons, they are not only vain, but love vanity; it is very pleasing and delightful unto them:
But to love it, this is intolerable; forasmuch as this does show that desperate wickedness which is in the heart; yet this is the temper and disposition of all carnal and worldly Persons, they Are not only vain, but love vanity; it is very pleasing and delightful unto them:
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Mens affections are according to their principles: And every one loves that most without him which is most suitable to somewhat within him: Liking it is founded in likeness, and has therefore that word put upon it.
Men's affections Are according to their principles: And every one loves that most without him which is most suitable to somewhat within him: Liking it is founded in likeness, and has Therefore that word put upon it.
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whether in Temporals or in Spirituals, as to the things of this life, or of a better: Mens love is according to some working and impression upon their own spirits.
whither in Temporals or in Spirituals, as to the things of this life, or of a better: Men's love is according to Some working and impression upon their own spirits.
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let us therefore consider how our selves stand affected in this respect. And for this purpose, consider, that God judges of us by our affections, and by them most of all,
let us Therefore Consider how our selves stand affected in this respect. And for this purpose, Consider, that God judges of us by our affections, and by them most of all,
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Our loving of vanity it is exclusive of either of these loves. First, By taking it passively, of God's loving of us, 1 John 2.15. Love not the world, nor the things that are in the world:
Our loving of vanity it is exclusive of either of these loves. First, By taking it passively, of God's loving of us, 1 John 2.15. Love not the world, nor the things that Are in the world:
Look by how much these things do at any time grow in our love, by so much do we our selves grow out of the love of God: And his heart is from hence set against us, that's one inconvenience.
Look by how much these things do At any time grow in our love, by so much do we our selves grow out of the love of God: And his heart is from hence Set against us, that's one inconvenience.
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Again, secondly, By taking it passively; It is exclusive of our love to God, and hinders us of that due affection which we owe unto him. Thus, Rom. 8.7.
Again, secondly, By taking it passively; It is exclusive of our love to God, and hinders us of that due affection which we owe unto him. Thus, Rom. 8.7.
The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. And so James 4.4. Ye Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God;
The carnal mind is enmity against God, for it is not Subject to the Law of God, neither indeed can be. And so James 4.4. You Adulterers and Adulteresses, know you not that the friendship of the world is enmity with God? whosoever Therefore will be a friend of the world, is the enemy of God;
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which should therefore make us to avoid it, and by all means take heed of it, that we do not nourish and harbour such evils and corrupt affections in our selves of such dangerous consequence.
which should Therefore make us to avoid it, and by all means take heed of it, that we do not nourish and harbour such evils and corrupt affections in our selves of such dangerous consequence.
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as an inlargement and amplification of the former, and as justly taxable in them. It does argue a further setledness of this vain and corrupt affection in those Parties in whom it is,
as an enlargement and amplification of the former, and as justly taxable in them. It does argue a further settledness of this vain and corrupt affection in those Parties in whom it is,
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Which go after vain things which will not profit, 1 Sam. 12.21. This implies first of all invention, when men are witty in evil devices. It was one of the sins of the Gentiles, which the Apostle taxes in them, Rom. 1.30. Inventers of evil things, NONLATINALPHABET.
Which go After vain things which will not profit, 1 Sam. 12.21. This Implies First of all invention, when men Are witty in evil devices. It was one of the Sins of the Gentiles, which the Apostle Taxes in them, Rom. 1.30. Inventers of evil things,.
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There are abundance of them in the world, such seekers as these are, which make it their trade and business to find out vanities and lyes; such things as may feed the lusts and corruptions both of themselves and others.
There Are abundance of them in the world, such seekers as these Are, which make it their trade and business to find out vanities and lies; such things as may feed the Lustiest and corruptions both of themselves and Others.
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How long will ye do it? How long will ye love vanity? and how long will ye seek after leasing? That is, Put no bounds or limits to your loose and extravagant affections.
How long will you do it? How long will you love vanity? and how long will you seek After leasing? That is, Put no bounds or Limits to your lose and extravagant affections.
This is that which God much stands upon in Scripture, as an aggravation of wickedness, the continuance and perseverance in it, without turning from it, as Jer. 4.14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved:
This is that which God much Stands upon in Scripture, as an aggravation of wickedness, the Continuance and perseverance in it, without turning from it, as Jer. 4.14. Oh Jerusalem, wash thine heart from wickedness, that thou Mayest be saved:
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how long shall thy vain thoughts lodge within thee. So again, Jer. 13.27. O Jerusalem, wilt thou not be made clean? when shall it once be? And Psal. 62.3. How long will ye imagine mischief against a man? ye shall be slain all of you:
how long shall thy vain thoughts lodge within thee. So again, Jer. 13.27. Oh Jerusalem, wilt thou not be made clean? when shall it once be? And Psalm 62.3. How long will you imagine mischief against a man? you shall be slave all of you:
And this delay and deferring of theirs, and continuance in evil, it seems so much the worse and more tedious, according to several circumstances of aggravation which are considerable in them. As,
And this Delay and deferring of theirs, and Continuance in evil, it seems so much the Worse and more tedious, according to several Circumstances of aggravation which Are considerable in them. As,
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Continuance in sin is very grievous, but especially after many provocations and excitements of God's Spirit in our hearts, whereby he calls upon us to leave and forsake it.
Continuance in since is very grievous, but especially After many provocations and excitements of God's Spirit in our hearts, whereby he calls upon us to leave and forsake it.
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Thirdly, The many Miscarriages and Disappointments which they have met withall in it: There are some which perchance may be ready to do some evil for a while,
Thirdly, The many Miscarriages and Disappointments which they have met withal in it: There Are Some which perchance may be ready to do Some evil for a while,
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But now when men have tasted the bitterness of it, by the wrath of God in their Consciences, by some mischief happening to their Estates, by some afflictions in their Bodies and outward Man, notwithstanding all this to persist, this still makes it to be so much the worse.
But now when men have tasted the bitterness of it, by the wrath of God in their Consciences, by Some mischief happening to their Estates, by Some afflictions in their Bodies and outward Man, notwithstanding all this to persist, this still makes it to be so much the Worse.
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When men shall endeavour, and attempt, and undertake, and still be frustrated, as it was here with these persons in the Text, here it may be well said to them indeed,
When men shall endeavour, and attempt, and undertake, and still be frustrated, as it was Here with these Persons in the Text, Here it may be well said to them indeed,
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We may here (for a close) take notice of the manner of the Prophet David 's expressing of himself to them, which is not in a way of positive censure, You are to blame for your love of vanity, &c. but in a way rather of sharp Expostulation, hereby to quicken them,
We may Here (for a close) take notice of the manner of the Prophet David is expressing of himself to them, which is not in a Way of positive censure, You Are to blame for your love of vanity, etc. but in a Way rather of sharp Expostulation, hereby to quicken them,
First, By way of Expostulation in the second verse, How long will ye? &c. Secondly, By way of Information, in the third verse, But know ye, &c. Thirdly, By way of Direction in the fourth and fifth verses, Stand in aw, &c. Offer the Sacrifices of, &c. Having dispatcht the first of these, viz. The way of Expostulation in the second verse. Our business at this present time is with the second, viz. The way of Information in the third, which lies as it were in the midst betwixt them both, But know ye, &c. IN the Text it self we have three general Parts considerable of us:
First, By Way of Expostulation in the second verse, How long will you? etc. Secondly, By Way of Information, in the third verse, But know you, etc. Thirdly, By Way of Direction in the fourth and fifth Verses, Stand in aw, etc. Offer the Sacrifices of, etc. Having dispatched the First of these, viz. The Way of Expostulation in the second verse. Our business At this present time is with the second, viz. The Way of Information in the third, which lies as it were in the midst betwixt them both, But know you, etc. IN the Text it self we have three general Parts considerable of us:
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First, The word of Discovery or Information, Know ye. Secondly, The thing it self, which is discovered by it, That the Lord hath set apart him that is godly for himself.
First, The word of Discovery or Information, Know you. Secondly, The thing it self, which is discovered by it, That the Lord hath Set apart him that is godly for himself.
as he censures them in the verse before, as we have heard out of that, How long will ye? &c. So he instructs them here in this, Know ye. Therefore Solomon tells us, That Reproofs of Instruction are the way of life;
as he censures them in the verse before, as we have herd out of that, How long will you? etc. So he instructs them Here in this, Know you. Therefore Solomon tells us, That Reproofs of Instruction Are the Way of life;
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And the reason of it is this, because a great part of many peoples miscarriage, it does lie in their simple ignorance, and not understanding of that duty which is required of them.
And the reason of it is this, Because a great part of many peoples miscarriage, it does lie in their simple ignorance, and not understanding of that duty which is required of them.
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Now because of this, they had need to be taught, and their Judgments to be well inform'd, that so from thence their practise may be regulated and better disposed:
Now Because of this, they had need to be taught, and their Judgments to be well informed, that so from thence their practice may be regulated and better disposed:
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And if the light that is in thee be darkness, how great is that darkness, Matth. 6.22, 23. By the Eye we are to understand the Judgment and Mind, which must be inlighten'd by God's Spirit,
And if the Light that is in thee be darkness, how great is that darkness, Matthew 6.22, 23. By the Eye we Are to understand the Judgement and Mind, which must be enlightened by God's Spirit,
before the whole man can be inabled to walk in wayes of piety and goodness: Without knowledge the mind is not good, Prov. 19.2. This directs therefore Teachers and others what to apply themselves to:
before the Whole man can be enabled to walk in ways of piety and Goodness: Without knowledge the mind is not good, Curae 19.2. This directs Therefore Teachers and Others what to apply themselves to:
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Now therefore this is another thing which David does here for these persons, whosoever they were, to admonish them, and put them in mind of that which they knew,
Now Therefore this is Another thing which David does Here for these Persons, whosoever they were, to admonish them, and put them in mind of that which they knew,
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they venture sometimes upon unjustifiable and unwarrantable courses, and then when by the event they find the inconveniences of them, all that they have to say for themselves is this, That they did not know it;
they venture sometime upon unjustifiable and unwarrantable courses, and then when by the event they find the inconveniences of them, all that they have to say for themselves is this, That they did not know it;
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The second is the thing it self, which is discover'd by it, That the Lord hath set apart, &c Where there are three several & distinct arguments used by David to this people, to take them off from an Opposition of him,
The second is the thing it self, which is discovered by it, That the Lord hath Set apart, etc. Where there Are three several & distinct Arguments used by David to this people, to take them off from an Opposition of him,
and Rebellion against him in his Government: First, His personal Qualification, He was godly. Secondly, His Call to the Place, He was chosen and set apart for it.
and Rebellion against him in his Government: First, His personal Qualification, He was godly. Secondly, His Call to the Place, He was chosen and Set apart for it.
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First, One argument which David here uses to these people to qualifie them, and to keep them in order from all extravagancy, is the qualification of his own Person; A godly man, Chasidh;
First, One argument which David Here uses to these people to qualify them, and to keep them in order from all extravagancy, is the qualification of his own Person; A godly man, Chasid;
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The one is his Faith, for the owning of that work of Grace which was in truth in him, in his implicit Intimation. And the other is his Modesty, in his expression of it in a third Person.
The one is his Faith, for the owning of that work of Grace which was in truth in him, in his implicit Intimation. And the other is his Modesty, in his expression of it in a third Person.
There's the having of Grace, the discerning of Grace, and the acknowledging of it. The first layes ground for the second, and the second for the third; and all must go together.
There's the having of Grace, the discerning of Grace, and the acknowledging of it. The First lays ground for the second, and the second for the third; and all must go together.
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But we should learn to do otherwise from this Example here before us, considering that he that's ashamed of Christ and his words, of him will Christ himself be ashamed before his Father and his holy Angels, Mark 8.38.
But we should Learn to do otherwise from this Exampl Here before us, considering that he that's ashamed of christ and his words, of him will christ himself be ashamed before his Father and his holy Angels, Mark 8.38.
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yet they have not done it without some kind of restriction, and concealment, and reservation, whereby they might qualifie and mollifie such expressions.
yet they have not done it without Some kind of restriction, and concealment, and reservation, whereby they might qualify and mollify such expressions.
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First, I say, if we look upon them as godly, so it was an argument of perswasion, that therefore they should own a godly man. The more godliness that any have in themselves, the more it becomes them to close with godliness in others,
First, I say, if we look upon them as godly, so it was an argument of persuasion, that Therefore they should own a godly man. The more godliness that any have in themselves, the more it becomes them to close with godliness in Others,
It is that which the Apostle urges upon Servants for obedience to their Masters, 1 Tim. 6.2. That they that have believing Masters, should not despise them, because they are brethren:
It is that which the Apostle urges upon Servants for Obedience to their Masters, 1 Tim. 6.2. That they that have believing Masters, should not despise them, Because they Are brothers:
Which serve not the Lord Jesus Christ, but their own belly, and by good words and fair speeches deceive the hearts of the simple, as the Apostle Paul speaks, Rom. 16.18.
Which serve not the Lord jesus christ, but their own belly, and by good words and fair Speeches deceive the hearts of the simple, as the Apostle Paul speaks, Rom. 16.18.
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But this is no reason why therefore those which are really good, and have the principles of Piety in them, should not therefore upon this account be regarded.
But this is no reason why Therefore those which Are really good, and have the principles of Piety in them, should not Therefore upon this account be regarded.
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David 's case in this Text was otherwise, and therefore he prefixes a word of certainty and assurance before it, Know ye that the Lord hath set apart him that is godly;
David is case in this Text was otherwise, and Therefore he prefixes a word of certainty and assurance before it, Know you that the Lord hath Set apart him that is godly;
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as Gamaliel sometime concluded, Acts 5.39. And their Redeemer is mighty: The Lord of Hosts is his Name, Prov. 23.11. and Esay 47.4. Which is also intimated in the latter part of this Text, as we shall see when we come unto it;
as Gamaliel sometime concluded, Acts 5.39. And their Redeemer is mighty: The Lord of Hosts is his Name, Curae 23.11. and Isaiah 47.4. Which is also intimated in the latter part of this Text, as we shall see when we come unto it;
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The Hebrew word is Hislah, which signifies Mirabiliter Segregavit, from Pele, which signifies Mirabile: And therefore the Septuagint renders it by NONLATINALPHABET.
The Hebrew word is Hislah, which signifies Mirabiliter Segregavit, from Pele, which signifies Marvelous: And Therefore the septuagint renders it by.
but has Ground, and Warrant, and Authority for that which is undertaken by him, as appointed to it by God Himself. Whiles it is said here, That the Lord had set him apart;
but has Ground, and Warrant, and authority for that which is undertaken by him, as appointed to it by God Himself. While it is said Here, That the Lord had Set him apart;
God 's Decree does pass upon us, not only as to our eternal Salvation, but also as to all those Offices and Services which he requires of us in reference to this present life:
God is decree does pass upon us, not only as to our Eternal Salvation, but also as to all those Offices and Services which he requires of us in Referente to this present life:
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Hence it is said of Paul, That God had separated him from his mothers womb, that he might Preach Christ amongst the Gentiles, Gal. 1.15. Not that he was then put into that Service as soon as he was born, which he was not in many years after;
Hence it is said of Paul, That God had separated him from his mother's womb, that he might Preach christ among the Gentiles, Gal. 1.15. Not that he was then put into that Service as soon as he was born, which he was not in many Years After;
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This is now under the Gospel a more especial fruit and consequent of Christ 's Ascension, as it is signified to us in Ephes. 4.8. When he ascended up on high, he led captivity captive, and gave Gifts unto men.
This is now under the Gospel a more especial fruit and consequent of christ is Ascension, as it is signified to us in Ephesians 4.8. When he ascended up on high, he led captivity captive, and gave Gifts unto men.
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Thus he sets apart for the Magistracy, by giving the Spirit of Government: And thus he sets apart for the Ministry, by giving the Spirit of Instruction:
Thus he sets apart for the Magistracy, by giving the Spirit of Government: And thus he sets apart for the Ministry, by giving the Spirit of Instruction:
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And thus Paul was set apart to the Ministery; Who enabled me, counted me faithful, putting me into the Ministery, 1 Tim. 1. 1•. Separated unto the Gospel of God, as he sayes of himself, Rom. 1.1. To wit, by the Election of the other Disciples, Acts 13.2. Separate me Barnabas and Saul, for the work whereunto I have called them;
And thus Paul was Set apart to the Ministry; Who enabled me, counted me faithful, putting me into the Ministry, 1 Tim. 1. 1•. Separated unto the Gospel of God, as he Says of himself, Rom. 1.1. To wit, by the Election of the other Disciples, Acts 13.2. Separate me Barnabas and Saul, for the work whereunto I have called them;
Now this setting apart to any Work or Service whatsoever, is that which every one should look to for themselves, in reference to their acceptance of it.
Now this setting apart to any Work or Service whatsoever, is that which every one should look to for themselves, in Referente to their acceptance of it.
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It does not make men Merchants, nor Physicians, nor Magistrates, no nor Ministers themselves; but makes them faithful in the execution of these several Offices which God has put them into:
It does not make men Merchant's, nor Physicians, nor Magistrates, no nor Ministers themselves; but makes them faithful in the execution of these several Offices which God has put them into:
and every way to Minister, as of the ability which God Himself gives, as good stewards of the manifold Grace of God, 1 Pet. 4.10, 11. And so much for the Designation of David, consider'd simply in it self;
and every Way to Minister, as of the ability which God Himself gives, as good Stewards of the manifold Grace of God, 1 Pet. 4.10, 11. And so much for the Designation of David, considered simply in it self;
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From following the Ews great with young, he brought him to feed Jacob his People, and Israel his Inheritance. He chose David his Servant; there the Lord set him apart: He took him from the sheep-folds,
From following the Ewes great with young, he brought him to feed Jacob his People, and Israel his Inheritance. He chosen David his Servant; there the Lord Set him apart: He took him from the sheepfolds,
He is not only godly, but set apart: Besides the qualification of his Person, there was also his Call to the Place, as proper unto him. And that's the second Argument.
He is not only godly, but Set apart: Beside the qualification of his Person, there was also his Call to the Place, as proper unto him. And that's the second Argument.
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Magistrates and Ministers, and all such publick Persons as those are, they are ex officio in regard of their Place, serviceable to the Lord, and do in a manner that work which is his. As they are from the Lord,
Magistrates and Ministers, and all such public Persons as those Are, they Are ex Officio in regard of their Place, serviceable to the Lord, and do in a manner that work which is his. As they Are from the Lord,
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for the derivation of their Authority, so they are for the Lord also, for the improvement. For Magistrates (to instance in them as most pertinent to the present Text) ye shall see it made good unto you in Scripture;
for the derivation of their authority, so they Are for the Lord also, for the improvement. For Magistrates (to instance in them as most pertinent to the present Text) you shall see it made good unto you in Scripture;
He is call'd The Minister of God; not that he is so alwayes for his Person, but that he is so for his Office: His Place is to be the Minister of God for the publick good, as is there also signified,
He is called The Minister of God; not that he is so always for his Person, but that he is so for his Office: His Place is to be the Minister of God for the public good, as is there also signified,
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The Lord has instituted and ordain'd Magistrates and Rulers as his Deputies and Vice-gerents, which might be serviceable to his own Majesty in the ordering and governing of the World,
The Lord has instituted and ordained Magistrates and Rulers as his Deputies and Vicegerents, which might be serviceable to his own Majesty in the ordering and governing of the World,
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To teach them, that as they are appointed and set apart for the Service of God in regard of his Intendment; so, that they would be careful to apply themselves thereto,
To teach them, that as they Are appointed and Set apart for the Service of God in regard of his Intendment; so, that they would be careful to apply themselves thereto,
Whosoever therefore resisteth the Power, resisteth the Ordinance of God, &c. And again, verse 4. For he is the Minister of God to thee for good, &c. And verse 5. Ye must needs be subject, not onely for wrath, but for conscience sake.
Whosoever Therefore Resisteth the Power, Resisteth the Ordinance of God, etc. And again, verse 4. For he is the Minister of God to thee for good, etc. And verse 5. You must needs be Subject, not only for wrath, but for conscience sake.
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If Magistrates be ingaged in Religion, as a part of their Duty; they are then also concern'd in Religion as a part of their Interest; and it is no pragmaticalness in them,
If Magistrates be engaged in Religion, as a part of their Duty; they Are then also concerned in Religion as a part of their Interest; and it is no pragmaticalness in them,
Indeed as to the Ministerial performances, preaching, and administration of the Sacraments, and such matters as these, these do not belong to the Magistrate in his own person: It pertaineth not to thee, sayes Azariah the Priest, to King Ʋzziah, when he took upon him to burn incense, 2 Chron. 26.18.
Indeed as to the Ministerial performances, preaching, and administration of the Sacraments, and such matters as these, these do not belong to the Magistrate in his own person: It pertaineth not to thee, Says Azariah the Priest, to King Ʋzziah, when he took upon him to burn incense, 2 Chronicles 26.18.
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Magistrates are to see that the Word of God be soundly preach'd, and the Sacraments rightly administred in those places which are under their Government.
Magistrates Are to see that the Word of God be soundly preached, and the Sacraments rightly administered in those places which Are under their Government.
not onely that he was godly and set apart, but set apart for God. And so much of the second general in the Text, which is the thing it self discover'd;
not only that he was godly and Set apart, but Set apart for God. And so much of the second general in the Text, which is the thing it self discovered;
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Because I am one that is godly, chosen by God, and for his Service, therefore he will hear me in those Complaints which I put up unto him, against those that oppose me. Here's David 's good perswasion which he had of God,
Because I am one that is godly, chosen by God, and for his Service, Therefore he will hear me in those Complaints which I put up unto him, against those that oppose me. Here's David is good persuasion which he had of God,
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And there are many Promises which are made to that purpose, which we meet withall every where almost in Scripture, of God's readiness to hear the prayers of his people:
And there Are many Promises which Are made to that purpose, which we meet withal every where almost in Scripture, of God's readiness to hear the Prayers of his people:
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And where God has at any time made a promise, we may there safely expect the accomplishment and performance of it. Secondly, From Trial and Experience;
And where God has At any time made a promise, we may there safely expect the accomplishment and performance of it. Secondly, From Trial and Experience;
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therefore he will hear me also still, he will not be worse then himself, no more then he will be worse then his word; what he has done, that he is ready to do again also at another time.
Therefore he will hear me also still, he will not be Worse then himself, no more then he will be Worse then his word; what he has done, that he is ready to do again also At Another time.
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First, He will hear me, to relieve me. And secondly, He will hear me, to avenge me. He will hear me, to relieve me; therefore do not you oppose me for fear ye be frustrated and disappointed:
First, He will hear me, to relieve me. And secondly, He will hear me, to avenge me. He will hear me, to relieve me; Therefore do not you oppose me for Fear you be frustrated and disappointed:
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Why then should we choose rather to yield to Satan, that wicked one, and Tyrant, and suffer him to have Dominion over us, neglecting the godly and gentle. Again, He is set apart; He is no Usurper, no Incroacher upon us:
Why then should we choose rather to yield to Satan, that wicked one, and Tyrant, and suffer him to have Dominion over us, neglecting the godly and gentle. Again, He is Set apart; He is no Usurper, no Encroacher upon us:
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Now further, we may, if we please, over and above (as we did a little in the verse before) look upon them in reference to Christ, prefigur'd and represented by David: Here's all this true of him, both as concerning God 's setting of him apart, as to matter of designation: As also for his hearing of him, as to matter of acceptance in prayer, and in the cryes which he put up unto him: It holds good of each.
Now further, we may, if we please, over and above (as we did a little in the verse before) look upon them in Referente to christ, prefigured and represented by David: Here's all this true of him, both as Concerning God is setting of him apart, as to matter of designation: As also for his hearing of him, as to matter of acceptance in prayer, and in the cries which he put up unto him: It holds good of each.
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This is most true of Christ of any other besides, and so the Scripture exhibits him to us, Heb. 7.26. He is call'd Holy, Harmless, and Ʋndefiled: Heb. 2.17. A merciful and faithful High Priest: Heb. 4.15. In all points tempted like as we are, yet without sin.
This is most true of christ of any other beside, and so the Scripture exhibits him to us, Hebrew 7.26. He is called Holy, Harmless, and Ʋndefiled: Hebrew 2.17. A merciful and faithful High Priest: Hebrew 4.15. In all points tempted like as we Are, yet without since.
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Secondly, He is set apart in the place now mentioned, Heb. 7.26. Separate from Sinners. So he is also said to be sanctified, which comes to the same effect: And consecrated, Heb. 7. ult.
Secondly, He is Set apart in the place now mentioned, Hebrew 7.26. Separate from Sinners. So he is also said to be sanctified, which comes to the same Effect: And consecrated, Hebrew 7. ult.
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The same which is consecrated for evermore. He is the Lamb without blemish, which is chosen out for the pacification and expiation of the sins of the people.
The same which is consecrated for evermore. He is the Lamb without blemish, which is chosen out for the pacification and expiation of the Sins of the people.
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And this again by God Himself to Himself; It is the Lord that hath set him apart: Heb. 5.5. Christ glorified not himself, but He that said unto him, Thou art my Son, this day have I begotten thee.
And this again by God Himself to Himself; It is the Lord that hath Set him apart: Hebrew 5.5. christ glorified not himself, but He that said unto him, Thou art my Son, this day have I begotten thee.
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And verse 10. Called of God an High Priest, &c. The use of this Point to our selves, is that which David makes it in this Text to these people in regard of himself;
And verse 10. Called of God an High Priest, etc. The use of this Point to our selves, is that which David makes it in this Text to these people in regard of himself;
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Secondly, (which we must also take in with it, in the close of the verse.) He has the advantage also of Audience and Acceptance with God Himself, who has thus design'd him,
Secondly, (which we must also take in with it, in the close of the verse.) He has the advantage also of Audience and Acceptance with God Himself, who has thus designed him,
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This we have also signified of him in that eminent Scripture, Heb. 5.7. Who in the dayes of his flesh, when he had offer'd up prayers, &c. was heard, in that, &c. And Himself bears witness of as much to us, John 11.41, 42. Father, I thank thee, that thou hast heard me:
This we have also signified of him in that eminent Scripture, Hebrew 5.7. Who in the days of his Flesh, when he had offered up Prayers, etc. was herd, in that, etc. And Himself bears witness of as much to us, John 11.41, 42. Father, I thank thee, that thou hast herd me:
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Therefore the holy man David in the course of this present Scripture, which we have still here before us, takes such a course as this is with those who were Adversaries to himself,
Therefore the holy man David in the course of this present Scripture, which we have still Here before us, Takes such a course as this is with those who were Adversaries to himself,
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but also informs and counsels them, and directs them to the doing of that which might at once be most safe for the peace of their own Consciences, as also for agreement with Himself; and does endeavour (upon this ground) to abate of their fury towards him, by restraining of their sin against God. This is the scope and drift of these words which I have now read unto you; Stand in aw, &c. IN this present verse before us we have two general Parts considerable of us:
but also informs and Counsels them, and directs them to the doing of that which might At once be most safe for the peace of their own Consciences, as also for agreement with Himself; and does endeavour (upon this ground) to abate of their fury towards him, by restraining of their since against God. This is the scope and drift of these words which I have now read unto you; Stand in aw, etc. IN this present verse before us we have two general Parts considerable of us:
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The Point which from hence arises is (briefly) this, That awfulness is a good remedy against sinning: The keeping of our selves in a due frame of fear and trembling, is an happy means to us for the prevention of any miscarriage in us: Prov. 28.14. Happy is the man that feareth alway:
The Point which from hence arises is (briefly) this, That awfulness is a good remedy against sinning: The keeping of our selves in a due frame of Fear and trembling, is an happy means to us for the prevention of any miscarriage in us: Curae 28.14. Happy is the man that fears always:
but he that hardeneth his heart shall fall into mischief: Philip. 2.12. Work out your own salvation with fear and trembling. And 1 Pet. 1.17. Pass the time of your sojourning here in fear. And Heb. 12.28. With reverence and godly fear.
but he that Hardeneth his heart shall fallen into mischief: Philip. 2.12. Work out your own salvation with Fear and trembling. And 1 Pet. 1.17. Pass the time of your sojourning Here in Fear. And Hebrew 12.28. With Reverence and godly Fear.
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My son be thou in the fear of the Lord all the day long, Prov. 23.17. And Acts 9.31. Walking in the fear of the Lord. And 2 Cor. 7.1. Perfecting holiness in the fear of God.
My son be thou in the Fear of the Lord all the day long, Curae 23.17. And Acts 9.31. Walking in the Fear of the Lord. And 2 Cor. 7.1. Perfecting holiness in the Fear of God.
This was the ground of all the other mischief, which we find there to be mention'd. And Abraham he was afraid they would kill him, because of his wife;
This was the ground of all the other mischief, which we find there to be mentioned. And Abraham he was afraid they would kill him, Because of his wife;
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The more that any are indeed perswaded, that God beholds them, and takes notice of them in all that they do, the more are they held from transgressing against him;
The more that any Are indeed persuaded, that God beholds them, and Takes notice of them in all that they do, the more Are they held from transgressing against him;
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whereas on the other side, David was much aw'd and kept in from this, Psal. 139.7. Whither shall I go from thy Spirit? or whether shall I flee from thy presence? &c. And Psal. 16.8. I have set the Lord alwayes before me, &c. therefore I shall not be moved. And so Job 31.4. Doth not he see my wayes, and count all my steps? This made him to have a care of himself how he walkt.
whereas on the other side, David was much awed and kept in from this, Psalm 139.7. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? etc. And Psalm 16.8. I have Set the Lord always before me, etc. Therefore I shall not be moved. And so Job 31.4. Does not he see my ways, and count all my steps? This made him to have a care of himself how he walked.
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The second is, God's Holiness and Justice; This must be taken into the other: If men look upon God as present, but withall as one as had as themselves, of the same mind with them, that does allow and approve of their evil courses, this will nothing restrain them in them;
The second is, God's Holiness and justice; This must be taken into the other: If men look upon God as present, but withal as one as had as themselves, of the same mind with them, that does allow and approve of their evil courses, this will nothing restrain them in them;
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but when they shall consider that he is a God of pure eyes, that cannot behold iniquity, as it is, Heb. 1.13. That cannot but behold it, in regard of Observation; and yet that cannot at all behold it, in regard of Approbation, (as indeed he cannot) this will somewhat more work upon them.
but when they shall Consider that he is a God of pure eyes, that cannot behold iniquity, as it is, Hebrew 1.13. That cannot but behold it, in regard of Observation; and yet that cannot At all behold it, in regard of Approbation, (as indeed he cannot) this will somewhat more work upon them.
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but that he is more tender and favourable to it; as the Lord Himself intimates as much unto us, Psal. 50.21. These things hast thou done, and I held my peace:
but that he is more tender and favourable to it; as the Lord Himself intimates as much unto us, Psalm 50.21. These things hast thou done, and I held my peace:
There's a great matter in that, at least to an ingenuous spirit; and when we speak of a fear of Reverence and Respect, as Psal. 130.4. There is mercy with thee, that thou mayst be feared. And Hos. 3.5. They shall fear the Lord and his goodness in the latter dayes.
There's a great matter in that, At least to an ingenuous Spirit; and when we speak of a Fear of reverence and Respect, as Psalm 130.4. There is mercy with thee, that thou Mayest be feared. And Hos. 3.5. They shall Fear the Lord and his Goodness in the latter days.
The more love and affection that men bear to any ones person, and courtesie which they have received from him, the more tender are they of offending him.
The more love and affection that men bear to any ones person, and courtesy which they have received from him, the more tender Are they of offending him.
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that they do nothing which may be offensive to them: For though we have not converse with them, yet we are present before them; and because we are so, we should therefore look to our selves.
that they do nothing which may be offensive to them: For though we have not converse with them, yet we Are present before them; and Because we Are so, we should Therefore look to our selves.
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Do not sin before them, as that which is most contrary to their Nature: Sin, it is very odious and abominable; not only as it is against God Himself, whose Law is transgressed by it, (though that chiefly) but also as any other which are good are offended by it;
Do not sin before them, as that which is most contrary to their Nature: since, it is very odious and abominable; not only as it is against God Himself, whose Law is transgressed by it, (though that chiefly) but also as any other which Are good Are offended by it;
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and amongst the rest the Angels themselves, who are offended with nothing more, then with that dishonour which is cast upon their Lord and ours both by sin and miscarriage.
and among the rest the Angels themselves, who Are offended with nothing more, then with that dishonour which is cast upon their Lord and ours both by since and miscarriage.
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Thirdly, Their Power and Readiness for execution of God's Wrath upon Offenders, Matth. 18.10. There Angels alwayes behold, as being ready to be commanded by him to such a purpose. And Psal. 103.20. Bless the Lord, ye his Angels, that excel in strength, that do his Commandments:
Thirdly, Their Power and Readiness for execution of God's Wrath upon Offenders, Matthew 18.10. There Angels always behold, as being ready to be commanded by him to such a purpose. And Psalm 103.20. Bless the Lord, you his Angels, that excel in strength, that do his commandments:
and Great men, or those which are in any place of Superiority over us in any Relation: Magistrates, Rom. 13.4. If thou doest that which is evil, be afraid:
and Great men, or those which Are in any place of Superiority over us in any Relation: Magistrates, Rom. 13.4. If thou dost that which is evil, be afraid:
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If I be a Master, where's my fear? Those which are in place of Subjection, they should be obedient with fear and trembling, in singleness of heart, as unto Christ, Eph. 6.5.
If I be a Master, where's my Fear? Those which Are in place of Subjection, they should be obedient with Fear and trembling, in singleness of heart, as unto christ, Ephesians 6.5.
Yea further, (which we may here take in likewise) a man should here also stand in aw of himself, and his own Conscience. Do nothing which may be unworthy of that. Above all, reverence thy self. It will be so with us,
Yea further, (which we may Here take in likewise) a man should Here also stand in awe of himself, and his own Conscience. Do nothing which may be unworthy of that. Above all, Reverence thy self. It will be so with us,
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That thou mayst be at league with the stones of the Earth, and the beasts of the field may be at peace with thee, as Eliphaz there speaks in Job 5.22, 23. Thus we have seen how far this awfulness is to reach and extend it self, in regard of the persons and the things we stand in aw of.
That thou Mayest be At league with the stones of the Earth, and the beasts of the field may be At peace with thee, as Eliphaz there speaks in Job 5.22, 23. Thus we have seen how Far this awfulness is to reach and extend it self, in regard of the Persons and the things we stand in awe of.
The whole life of a Christian is to be full of an holy fear, which is to be exercised in it, in respect of the manifold snares and temptations whereunto it is exposed.
The Whole life of a Christian is to be full of an holy Fear, which is to be exercised in it, in respect of the manifold snares and temptations whereunto it is exposed.
if it be but to the Commandment, when we do not avoid it for the thing it self: But when punishment and wrath does not restrain us, it's here so much the worse:
if it be but to the Commandment, when we do not avoid it for the thing it self: But when punishment and wrath does not restrain us, it's Here so much the Worse:
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This was the temper of David himself, My flesh trembleth because of thee: and I am afraid of thy Judgments, Psal. 119.120. That which he found here in himself, the same does he upon the like occasion commend also to others.
This was the temper of David himself, My Flesh Trembleth Because of thee: and I am afraid of thy Judgments, Psalm 119.120. That which he found Here in himself, the same does he upon the like occasion commend also to Others.
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when sin does much abound abroad in others, it's wisdom and prudence in every one to be here jealous of himself, lest he should be lead away with the Error of the wicked also, as St. Peter speaks.
when since does much abound abroad in Others, it's Wisdom and prudence in every one to be Here jealous of himself, lest he should be led away with the Error of the wicked also, as Saint Peter speaks.
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as the Apostle Paul, when he had made mention of the Unbelief and Infidelity of the Jews, he gives this caution to the Gentiles; Be not high-minded, but fear, Rom. 11.20.
as the Apostle Paul, when he had made mention of the Unbelief and Infidelity of the jews, he gives this caution to the Gentiles; Be not High-minded, but Fear, Rom. 11.20.
And again, when he had spoken of God's Judgments upon them, for the many sins which had been committed by them, he further adds, Wherefore let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. The falls and slips of others, they should breed fear and caution in us;
And again, when he had spoken of God's Judgments upon them, for the many Sins which had been committed by them, he further adds, Wherefore let him that Thinketh he Stands, take heed lest he fallen, 1 Cor. 10.12. The falls and slips of Others, they should breed Fear and caution in us;
Beware that thou forget not the Lord thy God, in not keeping his Commandments, &c. What ever outward Mercy and Comfort which God does at any time cast upon us;
Beware that thou forget not the Lord thy God, in not keeping his commandments, etc. What ever outward Mercy and Comfort which God does At any time cast upon us;
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Serve the Lord with fear, and rejoyce before him with trembling, Psal. 2.10. Take heed of surfeiting of the Comforts of God, and of growing secure by them,
Serve the Lord with Fear, and rejoice before him with trembling, Psalm 2.10. Take heed of surfeiting of the Comforts of God, and of growing secure by them,
considering this with our selves, that we are never secure from Sin, and the temptations and allurements of it, till we are once come to this. Till we come once to fear sin, we shall be ever and anon in danger of falling into it; therefore especially look to that: This fear, it is the aw-band of the soul, which keeps it right, and free from miscarriage.
considering this with our selves, that we Are never secure from since, and the temptations and allurements of it, till we Are once come to this. Till we come once to Fear since, we shall be ever and anon in danger of falling into it; Therefore especially look to that: This Fear, it is the aw-band of the soul, which keeps it right, and free from miscarriage.
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Till some work be first wrought upon that, there's no good here to be done. This is still the Doctrine of the Scripture, Rent your heart, and not your garment,
Till Some work be First wrought upon that, there's no good Here to be done. This is still the Doctrine of the Scripture, Rend your heart, and not your garment,
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like the Dog to the vomit, and like the Sow to the mire, because their hearts were never throughly wrought upon to an hatred of the sin it self, which they have abstain'd from;
like the Dog to the vomit, and like the Sow to the mire, Because their hearts were never thoroughly wrought upon to an hatred of the since it self, which they have abstained from;
First, By way of Inquiry and Examination; we must commune with our hearts, i. e. we must search into our hearts, and consider how the case stands with them.
First, By Way of Inquiry and Examination; we must commune with our hearts, i. e. we must search into our hearts, and Consider how the case Stands with them.
It is that which (as I have sometime shewn you out of another Scripture) has a great stroak in the work of Repentance and Humiliation, to ask what have we done,
It is that which (as I have sometime shown you out of Another Scripture) has a great stroke in the work of Repentance and Humiliation, to ask what have we done,
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and the neglect of it is there censured by the Prophet as a very great omission, Jer. 8.7. No man repented him of his wickedness, saying, What have I done? That is, in the words of this present Text, No man communed with his own heart, which he is required in special manner to do to this purpose;
and the neglect of it is there censured by the Prophet as a very great omission, Jer. 8.7. No man repented him of his wickedness, saying, What have I done? That is, in the words of this present Text, No man communed with his own heart, which he is required in special manner to do to this purpose;
Why art thou cast down O my soul? and why art thou disquieted within me? He chides himself for that distrustfulness which was in him, and inordinate perplexity of spirit.
Why art thou cast down Oh my soul? and why art thou disquieted within me? He chides himself for that distrustfulness which was in him, and inordinate perplexity of Spirit.
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which one would not willingly be ignorant of, nor cannot be, without great disparagement. Secondly, We shall be better able to deal with others to their Comfort and Edification; Meditation it fits for Conference:
which one would not willingly be ignorant of, nor cannot be, without great disparagement. Secondly, We shall be better able to deal with Others to their Comfort and Edification; Meditation it fits for Conference:
They will be from hence able to speak more experimentally about the nature of Sin, about the corruption of Nature, about the work of Grace, about the comforts of the Spirit,
They will be from hence able to speak more experimentally about the nature of since, about the corruption of Nature, about the work of Grace, about the comforts of the Spirit,
What's the reason that many have their Consciences flying in their faces then? why it is because they never took time to call them to a reckoning before;
What's the reason that many have their Consciences flying in their faces then? why it is Because they never took time to call them to a reckoning before;
Quod hodie malum tuum sanasti? Cui vitio obstitisti? Qua parte meliores? What Evil of thine this day hast thou cured? What Vice hast thou withstood? In what respect art thou any thing better? And it is a noted, saying that of Tullies, (De Senectuto) Quid quoque die, dixeris, audiveris, feceris, vespere commemorandum est.
Quod hodie malum tuum sanasti? Cui vitio obstitisti? Qua parte meliores? What Evil of thine this day hast thou cured? What Vice hast thou withstood? In what respect art thou any thing better? And it is a noted, saying that of Yields, (De Senectuto) Quid quoque die, Dixers, audiveris, feceris, vespere commemorandum est.
With my Soul have I desired thee in the night, &c. And the Spouse, Cant. 3.1. By night on my bed, I sought him whom my soul loveth. And David, Psal. 119.55. I have remembred thy Name, O Lord, in the night, and have kept thy Law.
With my Soul have I desired thee in the night, etc. And the Spouse, Cant 3.1. By night on my Bed, I sought him whom my soul loves. And David, Psalm 119.55. I have remembered thy Name, Oh Lord, in the night, and have kept thy Law.
And in His bitter Agony made choice of the night, as the fittest time for those prayers which he made to his Father for himself and his Church, Luke 22.44.
And in His bitter Agony made choice of the night, as the Fittest time for those Prayers which he made to his Father for himself and his Church, Lycia 22.44.
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The third is, The Duty annext, or the consequent of it; And be still. NONLATINALPHABET, by Aquila; but the Septuagint NONLATINALPHABET. And the Vulgar Latin Compuagimim.
The third is, The Duty annexed, or the consequent of it; And be still., by Aquila; but the septuagint. And the vulgar Latin Compuagimim.
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As, stand in aw, and sin not: So commune with your selves, and sin not. This will appear to be so, because sin does usually proceed from incogitancy;
As, stand in aw, and sin not: So commune with your selves, and sin not. This will appear to be so, Because since does usually proceed from incogitancy;
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Men do not consider all circumstances with it, therefore the Remedy must answer the Disease: Consideration must restrain that which incogitancy produced.
Men do not Consider all Circumstances with it, Therefore the Remedy must answer the Disease: Consideration must restrain that which incogitancy produced.
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they may be also taken by way of appeal to themselves and their own Consciences. He was so well perswaded of the justice of his Cause, as that he durst,
they may be also taken by Way of appeal to themselves and their own Consciences. He was so well persuaded of the Justice of his Cause, as that he durst,
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This is the advantage which Innocency and a good Cause alwayes has, that as it can appeal to God Himself, who is the God of its Righteousness, as before; so also even to the Consciences of its Enemies and Opposites, who so far forth as the reliques of common equity,
This is the advantage which Innocency and a good Cause always has, that as it can appeal to God Himself, who is the God of its Righteousness, as before; so also even to the Consciences of its Enemies and Opposites, who so Far forth as the Relics of Common equity,
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Thus does David here, He appeals from them in their rage, and fury, and lust, to the same persons in their more retired thoughts and meditations, and reflections upon themselves.
Thus does David Here, He appeals from them in their rage, and fury, and lust, to the same Persons in their more retired thoughts and meditations, and reflections upon themselves.
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And each of these have we here propounded and exhibited to us in the course and drift of this present Scripture, which we have here before us, in the counsel and advice which the Prophet David gives to his Enemies,
And each of these have we Here propounded and exhibited to us in the course and drift of this present Scripture, which we have Here before us, in the counsel and Advice which the Prophet David gives to his Enemies,
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The second we have in the latter, And put your trust, &c. We begin in order with the first, Offer, &c. For the better opening of this present passage to you, it will be worth our inquiry what we are to understand by this Expression, The Sacrifices of Righteousness, Zivke tsedhek.
The second we have in the latter, And put your trust, etc. We begin in order with the First, Offer, etc. For the better opening of this present passage to you, it will be worth our inquiry what we Are to understand by this Expression, The Sacrifices of Righteousness, Zivke tsedhek.
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According to the first sense, So the sacrifices of Righteousness are as much as righteous Sacrifices. According to the second, So they are Sacrifices righteously offer'd.
According to the First sense, So the Sacrifices of Righteousness Are as much as righteous Sacrifices. According to the second, So they Are Sacrifices righteously offered.
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First, If ye take them literally, so the Sacrifices of Righteousness are those Sacrifices and Oblations under the Law, which were then in use amongst the people of God,
First, If you take them literally, so the Sacrifices of Righteousness Are those Sacrifices and Oblations under the Law, which were then in use among the people of God,
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It was righteousness in them, and such as was required of them under those legal Dispensations, to offer up such Sacrifices as these, as types of the Sacrifice of Christ, who was to come.
It was righteousness in them, and such as was required of them under those Legal Dispensations, to offer up such Sacrifices as these, as types of the Sacrifice of christ, who was to come.
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And if thy right hand offend thee, cut it off, and cast it from thee. By which expressions are signified the mortifying and sacrificing of our corrupt affections;
And if thy right hand offend thee, Cut it off, and cast it from thee. By which expressions Are signified the mortifying and sacrificing of our corrupt affections;
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But these being now by the coming of Christ abolished, there is no use of them to us, neither will they so well agree with our condition. Besides, they were not those neither which the Prophet David did chiefly intend here in this place, in the counsel which he gives to this people, whom he desired to carry a little further then those Jewish Sacrifices, to some other Sacrifices which were to be offer'd both by them and us; and these now come to be consider'd of by us, what they are;
But these being now by the coming of christ abolished, there is no use of them to us, neither will they so well agree with our condition. Beside, they were not those neither which the Prophet David did chiefly intend Here in this place, in the counsel which he gives to this people, whom he desired to carry a little further then those Jewish Sacrifices, to Some other Sacrifices which were to be offered both by them and us; and these now come to be considered of by us, what they Are;
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It is that which we find call'd so expresly by the Spirit of God Himself, and David in another place, Psal. 51.17. The Sacrifices of God are a broken spirit:
It is that which we find called so expressly by the Spirit of God Himself, and David in Another place, Psalm 51.17. The Sacrifices of God Are a broken Spirit:
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he that sacrificeth a Lamb, &c. That is, who does thus in the want of such a spirit? That which God requires of us now especially under the Times of the Gospel, it is not the sacrificing of Beasts, but the sacrificing of Lusts; The sacrificing of our own carnal, and vile,
he that Sacrificeth a Lamb, etc. That is, who does thus in the want of such a Spirit? That which God requires of us now especially under the Times of the Gospel, it is not the sacrificing of Beasts, but the sacrificing of Lustiest; The sacrificing of our own carnal, and vile,
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when we once rid these out of the way, we then offer the sacrifices of Righteousness, and such as the Lord does accept, and is well satisfied and pleas'd withall, above any other Sacrifices besides.
when we once rid these out of the Way, we then offer the Sacrifices of Righteousness, and such as the Lord does accept, and is well satisfied and pleased withal, above any other Sacrifices beside.
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Fornication, Ʋncleanness, Evil concupiscence, and Covetousness, which is Idolatry. For which things sake the wrath of God cometh upon the children of disobedience. So again, Rom. 6.12. Let not sin reign therefore in your mortal bodies, that ye should obey it in the lusts thereof. And Ephes. 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them.
Fornication, Ʋncleanness, Evil concupiscence, and Covetousness, which is Idolatry. For which things sake the wrath of God comes upon the children of disobedience. So again, Rom. 6.12. Let not since Reign Therefore in your Mortal bodies, that you should obey it in the Lustiest thereof. And Ephesians 5.11. Have no fellowship with the unfruitful works of darkness, but rather reprove them.
This is that which is made to be the property of true Christians, Gal. 5.24. They that are Christs, they have crucified the flesh, with the affections and lusts.
This is that which is made to be the property of true Christians, Gal. 5.24. They that Are Christ, they have Crucified the Flesh, with the affections and Lustiest.
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They have crucified them already in part, and in the beginnings of Mortification; and they are crucifying them daily, more and more in the progress and proceedings of it.
They have Crucified them already in part, and in the beginnings of Mortification; and they Are crucifying them daily, more and more in the progress and proceedings of it.
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Il'e begin with that first, though it be not the chiefest; we must sacrifice them: The Scripture requires it of us, in Rom. 12.1. I beseech ye brethren, &c. that ye present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. And so Rom. 6.19. Yield your members servants to Righteousness unto holiness:
Il'e begin with that First, though it be not the chiefest; we must sacrifice them: The Scripture requires it of us, in Rom. 12.1. I beseech you brothers, etc. that you present your bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable service. And so Rom. 6.19. Yield your members Servants to Righteousness unto holiness:
Secondly, Our Souls too, and they especially; The Apostle joyns them both together, 1 Cor. 6.20. Glorifie God in your Body, and in your Spirit, which are Gods. And accordingly he prays for both, 1 Thess. 5.23. The very God of peace sanctifie you wholly:
Secondly, Our Souls too, and they especially; The Apostle joins them both together, 1 Cor. 6.20. glorify God in your Body, and in your Spirit, which Are God's And accordingly he prays for both, 1 Thess 5.23. The very God of peace sanctify you wholly:
and I pray God your whole Spirit, and Soul, and Body be preserved blameless unto, &c. More expresly and particularly God calls for the Soul it self, My Son give me thy heart, Prov. 23.26. Take both together, for so we must, and they do joyntly make up this Sacrifice of Righteousness now spoken of;
and I pray God your Whole Spirit, and Soul, and Body be preserved blameless unto, etc. More expressly and particularly God calls for the Soul it self, My Son give me thy heart, Curae 23.26. Take both together, for so we must, and they do jointly make up this Sacrifice of Righteousness now spoken of;
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Secondly, There was a deputing of the thing sacrificed to pains and sufferings: Now each of these do concur, and are considerable in our sacrificing of our selves.
Secondly, There was a deputing of the thing sacrificed to pains and sufferings: Now each of these do concur, and Are considerable in our sacrificing of our selves.
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This makes up to us the first kind, viz. The Sacrifice of Contrition and Humiliation; And that's one kind of Sacrifice of Righteousness which is here intended;
This makes up to us the First kind, viz. The Sacrifice of Contrition and Humiliation; And that's one kind of Sacrifice of Righteousness which is Here intended;
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That's another Sacrifice of the like nature, which we find mention'd in Scripture, as Psal. 50.14. Offer unto God Thanksgiving, and pay thy Vows to the most High. So Psal. 50.23. Whoso offereth Praise, glorifieth me, &c. And Hos. 1.2. Take away all iniquity, so will we render the calves of our lips:
That's Another Sacrifice of the like nature, which we find mentioned in Scripture, as Psalm 50.14. Offer unto God Thanksgiving, and pay thy Vows to the most High. So Psalm 50.23. Whoso Offereth Praise, Glorifieth me, etc. And Hos. 1.2. Take away all iniquity, so will we render the calves of our lips:
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That is, so will we give thanks. The calves of our lips, that is, Thanksgiving; As it is also Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually; i. e.
That is, so will we give thanks. The calves of our lips, that is, Thanksgiving; As it is also Hebrew 13.15. By him Therefore let us offer the sacrifice of praise to God continually; i. e.
This is so far a Sacrifice, as we find it to be prefer'd before many other Sacrifices besides, which were of legal Observation, as Psal. 69.30, 31. I will praise the Name of God with a Song,
This is so Far a Sacrifice, as we find it to be preferred before many other Sacrifices beside, which were of Legal Observation, as Psalm 69.30, 31. I will praise the Name of God with a Song,
If we cannot be thankful for them, what can we be at all? It is the whole sum of our returns unto him, which therefore this Prophet David does in some manner satisfie himself withall, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the Cup of Thanksgiving,
If we cannot be thankful for them, what can we be At all? It is the Whole sum of our returns unto him, which Therefore this Prophet David does in Some manner satisfy himself withal, Psalm 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the Cup of Thanksgiving,
we may only now take Notice of it briefly, as one of the Sacrifices here intended, which a Christian is to offer up to God as a Sacrifice of Righteousness, which accordingly is to be practis'd by us.
we may only now take Notice of it briefly, as one of the Sacrifices Here intended, which a Christian is to offer up to God as a Sacrifice of Righteousness, which accordingly is to be practised by us.
Doing of good, and communicating to the Necessities of those which are in want, is by the Holy Ghost here term'd a Sacrifice, and such as God Himself is much taken and delighted withall.
Doing of good, and communicating to the Necessities of those which Are in want, is by the Holy Ghost Here termed a Sacrifice, and such as God Himself is much taken and delighted withal.
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where speaking of their great Bounty and Liberality towards himself, he sayes this of it, I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you,
where speaking of their great Bounty and Liberality towards himself, he Says this of it, I have all, and abound, I am full, having received of Epaphroditus the things which were sent from you,
and well pleasing to God. And what is well pleasing to Him should not be displeasing to us; considering this with our selves, that we shall be no loosers at all by it,
and well pleasing to God. And what is well pleasing to Him should not be displeasing to us; considering this with our selves, that we shall be no Losers' At all by it,
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Fourthly, The sacrifices of Righteousness; that is, the exercise and practise of that particular vertue it self, which is properly call'd by that Name: To offer the sacrifices of Righteousness, is to be abundant in acts of justice and equity,
Fourthly, The Sacrifices of Righteousness; that is, the exercise and practice of that particular virtue it self, which is properly called by that Name: To offer the Sacrifices of Righteousness, is to be abundant in acts of Justice and equity,
We must offer the sacrifices of Righteousness. This is farther clear unto us from that eminent place of Solomon, Prov. 21.3. To do Justice and Judgment is more acceptable to the Lord then sacrifice.
We must offer the Sacrifices of Righteousness. This is farther clear unto us from that eminent place of Solomon, Curae 21.3. To do justice and Judgement is more acceptable to the Lord then sacrifice.
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whether we take it for Justice Distributive, in matter of Reward and Punishments; or whether we take it in Justice Commutative, in matter of Contracts and Commerce.
whither we take it for justice Distributive, in matter of Reward and Punishments; or whither we take it in justice Commutative, in matter of Contracts and Commerce.
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It is either way a Sacrifice which is well pleasing to the Lord, and without which no other Sacrifice is pleasing to him at all. Thus Micah 6.6. when Israel there makes the question, Wherewith shall I come before the Lord, and bow my self before the High God? shall I come before him with burnt Offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams? &c. He hath shewed thee, O man, what is good;
It is either Way a Sacrifice which is well pleasing to the Lord, and without which no other Sacrifice is pleasing to him At all. Thus micah 6.6. when Israel there makes the question, Wherewith shall I come before the Lord, and bow my self before the High God? shall I come before him with burned Offerings, with Calves of a year old? will the Lord be pleased with thousands of Rams? etc. He hath showed thee, Oh man, what is good;
To what purpose is the multitude of your sacrifices to me, saith the Lord? &c. Cease to do evil, learn to do well, seek judgment, &c. So Amos 5.21, 22, 23, 24. This then were well to be thought of by all those whosoever they be, that make no conscience of such things as these are;
To what purpose is the multitude of your Sacrifices to me, Says the Lord? etc. Cease to do evil, Learn to do well, seek judgement, etc. So Amos 5.21, 22, 23, 24. This then were well to be Thought of by all those whosoever they be, that make no conscience of such things as these Are;
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there's nothing will serve his turn less then righteousness: It is not Sacrifice to Him which will suffice, without Righteousness to Men: Where any do favour themselves in any way of contrariety hereunto, they are odious with Him.
there's nothing will serve his turn less then righteousness: It is not Sacrifice to Him which will suffice, without Righteousness to Men: Where any do favour themselves in any Way of contrariety hereunto, they Are odious with Him.
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It was good counsel that of Daniel, which he gives to Nebuchadnezzar, and may be given to many more besides, in Dan. 4.27. Break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor;
It was good counsel that of daniel, which he gives to Nebuchadnezzar, and may be given to many more beside, in Dan. 4.27. Break off thy Sins by righteousness, and thine iniquities by showing mercy to the poor;
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The second is by way of Modification or Qualification, as to the manner of performance; Then are Sacrifices said to be sacrifices of Righteousness, when thy are presented in a righteous manner; from a righteous Principle, to a righteous End, and the like.
The second is by Way of Modification or Qualification, as to the manner of performance; Then Are Sacrifices said to be Sacrifices of Righteousness, when thy Are presented in a righteous manner; from a righteous Principle, to a righteous End, and the like.
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We know in the Sacrifices of the Law, there was a manner which God stood upon in them, more then upon the thing it self; and those which did present them to him,
We know in the Sacrifices of the Law, there was a manner which God stood upon in them, more then upon the thing it self; and those which did present them to him,
therefore there went out fire from the Lord, and devoured them, as it is in Lev. 10.1, 2. And 1 Chron. 15.13. The Lord our God made a breach upon us, for that we sought him not after the due order.
Therefore there went out fire from the Lord, and devoured them, as it is in Lev. 10.1, 2. And 1 Chronicles 15.13. The Lord our God made a breach upon us, for that we sought him not After the due order.
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Our persons must be righteous, before we can offer the Sacrifices of Righteousness. How come our Persons to be righteous? namely, being justified through Christ, having his blood sprinkled upon us,
Our Persons must be righteous, before we can offer the Sacrifices of Righteousness. How come our Persons to be righteous? namely, being justified through christ, having his blood sprinkled upon us,
Therefore in that place before cited, Psal. 51.19. David first prays for the acceptation of his person, and then he says, That God will accept of his Sacrifices.
Therefore in that place before cited, Psalm 51.19. David First prays for the acceptation of his person, and then he Says, That God will accept of his Sacrifices.
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Every true Believer, He is a Priest, not in a proper sense, but in a metaphorical, Rev. 1.6. He hath made us Kings and Priests unto God, and his Father. And 1 Pet. 1.5. Ye also as lively stones are built up a spiritual House, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Every true Believer, He is a Priest, not in a proper sense, but in a metaphorical, Rev. 1.6. He hath made us Kings and Priests unto God, and his Father. And 1 Pet. 1.5. You also as lively stones Are built up a spiritual House, an holy Priesthood, to offer up spiritual Sacrifices, acceptable to God by jesus christ.
First, In that it is not confined to any particular place: In the Sacrifices under the Law, there was a designation and confinement of them to the places for the offering of them, insomuch as that it was an abomination for them to offer them up any where else, and accordingly they are censur'd for it.
First, In that it is not confined to any particular place: In the Sacrifices under the Law, there was a designation and confinement of them to the places for the offering of them, insomuch as that it was an abomination for them to offer them up any where Else, and accordingly they Are censured for it.
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nor that external labour and pains. This is the nature and condition of these spiritual Sacrifices, the poorest may offer here as well as the richest: Those which have no mony, as well as those who have the greatest Treasures, and varieties lying by them.
nor that external labour and pains. This is the nature and condition of these spiritual Sacrifices, the Poorest may offer Here as well as the Richest: Those which have no money, as well as those who have the greatest Treasures, and varieties lying by them.
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Thirdly, These Christian Sacrifices have further this excellency in them, as that they are sanctified by the Sacrifice of Christ, who has first offer'd up himself for us,
Thirdly, These Christian Sacrifices have further this excellency in them, as that they Are sanctified by the Sacrifice of christ, who has First offered up himself for us,
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He is the Angel with the Golden Censer in his hand, who offers up the Prayers of all Saints upon the Golden Altar. The sacrifices under the Law, they were Types and Figures of Christ,
He is the Angel with the Golden Censer in his hand, who offers up the Prayers of all Saints upon the Golden Altar. The Sacrifices under the Law, they were Types and Figures of christ,
but we know no such thing as this is in all the Scripture, where Christ is said expresly to be but once offer'd, Heb. 9.28. NONLATINALPHABET. That Sacrifice which is of Him in the Eucharist, and Supper of the Lord;
but we know no such thing as this is in all the Scripture, where christ is said expressly to be but once offered, Hebrew 9.28.. That Sacrifice which is of Him in the Eucharist, and Supper of the Lord;
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It is that which we are often call'd unto in Scripture in sundry places, Psal. 62.8. Trust in him at all times ye people. Esay 26.4. Trust in the Lord for ever.
It is that which we Are often called unto in Scripture in sundry places, Psalm 62.8. Trust in him At all times you people. Isaiah 26.4. Trust in the Lord for ever.
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Offer the Sacrifices, &c. And put your trust, &c. This Speech here of the Prophet David, it serves to meet with the thoughts and conceits of the people whom he had to deal withall.
Offer the Sacrifices, etc. And put your trust, etc. This Speech Here of the Prophet David, it serves to meet with the thoughts and conceits of the people whom he had to deal withal.
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Now for this he here seasonably answers them, and replyes upon them, Offer, &c. And then put your trust, &c. In vain do ye think to do the one, where ye are careless and neglectful of the other.
Now for this he Here seasonably answers them, and replies upon them, Offer, etc. And then put your trust, etc. In vain do you think to do the one, where you Are careless and neglectful of the other.
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He may sometimes by way of redundancy cast some good things upon them in a way of common Providence, or it may be also (in Judgment) to harden them, and to make them so much the more obdurate; but he does not do it out of any love or respect unto them.
He may sometime by Way of redundancy cast Some good things upon them in a Way of Common Providence, or it may be also (in Judgement) to harden them, and to make them so much the more obdurate; but he does not do it out of any love or respect unto them.
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They can no further trust Him, then He Himself can trust them: They can no further trust Him in a way of Dependance, then He can trust them in a way of Obedience. Those that are not conscionable of the works of Righteousness, they cannot put their trust in the Lord.
They can no further trust Him, then He Himself can trust them: They can no further trust Him in a Way of Dependence, then He can trust them in a Way of obedience. Those that Are not conscionable of the works of Righteousness, they cannot put their trust in the Lord.
They are neglectful of their Sacrifices, and therefore how can this trust which is here spoken of be exercised by them? The one must go before the other. That's the first thing in this Connexion, Sacrifice laying a ground to trust for the exercise of it;
They Are neglectful of their Sacrifices, and Therefore how can this trust which is Here spoken of be exercised by them? The one must go before the other. That's the First thing in this Connexion, Sacrifice laying a ground to trust for the exercise of it;
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The Prophet David desired these people to offer up Sacrifices, even the Sacrifices of Righteousness; but he would not have them to stay there, and go no further;
The Prophet David desired these people to offer up Sacrifices, even the Sacrifices of Righteousness; but he would not have them to stay there, and go no further;
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We must in this case say of our selves, as we are counsell'd and advis'd to do in the Gospel, That we are unprofitable servants, we have done but that which it was our duty to have done.
We must in this case say of our selves, as we Are counseled and advised to do in the Gospel, That we Are unprofitable Servants, we have done but that which it was our duty to have done.
This accordingly meets with all Popish and Pharisaical spirits, which rely upon their own good Works, and do make them the ground of their Comfort, both now and at another day. Alas!
This accordingly meets with all Popish and Pharisaical spirits, which rely upon their own good Works, and do make them the ground of their Comfort, both now and At Another day. Alas!
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Forasmuch as the Prophet Esay tells us, We are all as an unclean thing, and all our Righteousnesses they are but as filthy rags, &c. Esay 64.6. No, The best ground of our trust is the free mercy of God in Christ;
Forasmuch as the Prophet Isaiah tells us, We Are all as an unclean thing, and all our Righteousness they Are but as filthy rags, etc. Isaiah 64.6. No, The best ground of our trust is the free mercy of God in christ;
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Which hope we have as an anchor of the soul, sure and stedfast, as the Apostle speaks of it there in that place, in Heb. 6.18, 19, 20. To conclude, In this present Scripture before us:
Which hope we have as an anchor of the soul, sure and steadfast, as the Apostle speaks of it there in that place, in Hebrew 6.18, 19, 20. To conclude, In this present Scripture before us:
It is not enough for us to be in the Duties of Piety, which are signified in trusting in God; but we must be also in the Duties of Charity, which are signified in the offering Sacrifices of Righteousness: Nor it is not enough for us to be in the Duties of Equity,
It is not enough for us to be in the Duties of Piety, which Are signified in trusting in God; but we must be also in the Duties of Charity, which Are signified in the offering Sacrifices of Righteousness: Nor it is not enough for us to be in the Duties of Equity,
There be many that say, Who will shew us, &c. Secondly, The temper and disposition of the Saints and Servants of God, laid down by way of Petition, Lord lift thou up the light of thy countenance, &c. We begin with the first, viz. The temper and disposition of Worldlings;
There be many that say, Who will show us, etc. Secondly, The temper and disposition of the Saints and Servants of God, laid down by Way of Petition, Lord lift thou up the Light of thy countenance, etc. We begin with the First, viz. The temper and disposition of Worldlings;
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There be many that say, &c. In which passage there are divers things considerable, as to the description and laying forth of the nature of such kind of persons in reference to true happiness,
There be many that say, etc. In which passage there Are diverse things considerable, as to the description and laying forth of the nature of such kind of Persons in Referente to true happiness,
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Secondly, Here's their Idleness, in that they do not at all bestir themselves for the seeking and obtaining of good there, where it is to be had; There be many that say.
Secondly, Here's their Idleness, in that they do not At all Bestir themselves for the seeking and obtaining of good there, where it is to be had; There be many that say.
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So he has likewise deprived himself of an understanding to know where it is: Insomuch as he wearies himself in the following after this thing and that,
So he has likewise deprived himself of an understanding to know where it is: Insomuch as he wearies himself in the following After this thing and that,
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and never lights upon that which is the point indeed. As the Apostle gives that account of the Gentiles, in Eph. 4.18. Having the Ʋnderstanding darkened, being alienated from the life of God, through the ignorance that is in them.
and never lights upon that which is the point indeed. As the Apostle gives that account of the Gentiles, in Ephesians 4.18. Having the Ʋnderstanding darkened, being alienated from the life of God, through the ignorance that is in them.
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And accordingly does the same Apostle bless God for this Knowledge, and triumphs in it, 1 John 5.20. We know that the Son of God is come, and hath given us an Ʋnderstanding that we may know him that is true;
And accordingly does thee same Apostle bless God for this Knowledge, and Triumphos in it, 1 John 5.20. We know that the Son of God is come, and hath given us an Ʋnderstanding that we may know him that is true;
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The second is their Idleness, or Indifferency, or Hypocrisie; Many will say, who will shew us, &c. We see here how far the Religion of men of the World does for the most part extend, it's onely to saying, and wishing, and proclaiming;
The second is their Idleness, or Indifferency, or Hypocrisy; Many will say, who will show us, etc. We see Here how Far the Religion of men of the World does for the most part extend, it's only to saying, and wishing, and proclaiming;
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Again, Who will shew us any good? Men love to be inform'd there, where they love not to practise answerably. They would be instructed, where they mean not to follow those instructions which are given them:
Again, Who will show us any good? Men love to be informed there, where they love not to practise answerably. They would be instructed, where they mean not to follow those instructions which Are given them:
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and what then when they were shewen it? see in Chap. 44.16, 17. As for the Word which thou hast spoken to us in the Name of the Lord, we will not hearken unto thee.
and what then when they were shown it? see in Chap. 44.16, 17. As for the Word which thou hast spoken to us in the Name of the Lord, we will not harken unto thee.
for that good which is onely Temporal, as it seems to be here chiefly understood, by that which follows in the next verse to it, verse 7. of this Psalm;
for that good which is only Temporal, as it seems to be Here chiefly understood, by that which follows in the next verse to it, verse 7. of this Psalm;
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This is the good which these worldlings here mean, when they say, Who will shew it us? And so it gives us another character of worldly men, in regard of their Desires;
This is the good which these worldlings Here mean, when they say, Who will show it us? And so it gives us Another character of worldly men, in regard of their Desires;
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or long after, but only the good of the world, to have that tendred to them; Who will shew us this good? Though the words in the Proposition of them sound indifferently and indefinitely, Any good;
or long After, but only the good of the world, to have that tendered to them; Who will show us this good? Though the words in the Proposition of them found indifferently and indefinitely, Any good;
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yet it was this good which their thoughts and affections did especially run upon, which accordingly is here considerable of us, in reference to their disposition.
yet it was this good which their thoughts and affections did especially run upon, which accordingly is Here considerable of us, in Referente to their disposition.
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There's nothing good with them, and which they think worth the pursuing, but only these. I shall not need to give you Instances and examples of it out of Scripture, they fall out to us in daily experience.
There's nothing good with them, and which they think worth the pursuing, but only these. I shall not need to give you Instances and Examples of it out of Scripture, they fallen out to us in daily experience.
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It is a true and common Observation, Ignoti nulla cupido; That good which is not known, it is not desired. Before any thing raises the Affection, it must first of all touch the Apprehension; it must begin there.
It is a true and Common Observation, Ignoti nulla Cupido; That good which is not known, it is not desired. Before any thing raises the Affection, it must First of all touch the Apprehension; it must begin there.
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They think there is no other happiness, then the enjoyment of these outward good things, and therefore they labour for no other to be partaken of by them.
They think there is no other happiness, then the enjoyment of these outward good things, and Therefore they labour for no other to be partaken of by them.
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Though they may in some general manner apprehend that such things there are, yet they have not a right notion of them, from whence they might desire them, they have not such Principles in them as do close and comply with them.
Though they may in Some general manner apprehend that such things there Are, yet they have not a right notion of them, from whence they might desire them, they have not such Principles in them as doe close and comply with them.
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There's likewise an assimilation of the one to the other, even so is it likewise to be here in these spiritual desires, that they may be such as they should be in us, they must proceed from gracious and savoury Principles,
There's likewise an assimilation of the one to the other, even so is it likewise to be Here in these spiritual Desires, that they may be such as they should be in us, they must proceed from gracious and savoury Principles,
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and an heart which has in it some agreement with the things themselves. This the Apostle intimates to us there in that place, in 1 Cor. 2.12. We have received (sayes he) not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God.
and an heart which has in it Some agreement with the things themselves. This the Apostle intimates to us there in that place, in 1 Cor. 2.12. We have received (Says he) not the Spirit of the World, but the Spirit which is of God, that we might know the things that Are freely given to us of God.
and does usually express himself with a great deal of contempt about them, as those who have indeed but little judiciousness in them, as indeed they have not;
and does usually express himself with a great deal of contempt about them, as those who have indeed but little judiciousness in them, as indeed they have not;
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That's out of question, where there's one good man, there's many bad for him; and where there are some few who have their desires and affections, and inclinations rightly carried, there are many more in a quite contrary way. For one David, a man after God's own heart, there are many Opposites and Enemies to Him:
That's out of question, where there's one good man, there's many bade for him; and where there Are Some few who have their Desires and affections, and inclinations rightly carried, there Are many more in a quite contrary Way. For one David, a man After God's own heart, there Are many Opposites and Enemies to Him:
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Many are they, &c. Psal. 3.1, 2. So Psal. 38.19, 20. This, it first of all teaches us not to follow a multitude therefore, and to be ruled by the most;
Many Are they, etc. Psalm 3.1, 2. So Psalm 38.19, 20. This, it First of all Teaches us not to follow a multitude Therefore, and to be ruled by the most;
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There be many that say, Who will shew us any good? Where ye have these things considerable in it: Their, 1. Ignorance. And 2. Indifferency. And 3. Carnality.
There be many that say, Who will show us any good? Where you have these things considerable in it: Their, 1. Ignorance. And 2. Indifferency. And 3. Carnality.
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For whereas the other were altogether ignorant of true Happiness where it was to be found; these resolve it into God Himself; Lord, lift thou up, &c. whereas the others were indifferent and careless for the attaining to it; These pray and intreat for it,
For whereas the other were altogether ignorant of true Happiness where it was to be found; these resolve it into God Himself; Lord, lift thou up, etc. whereas the Others were indifferent and careless for the attaining to it; These pray and entreat for it,
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It is that which every good Christian does in his heart say Amen unto, and prefer above any thing else, to have the light of God's Countenance lifted up upon him.
It is that which every good Christian does in his heart say Amen unto, and prefer above any thing Else, to have the Light of God's Countenance lifted up upon him.
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First, David prays for this: And what is this? In one word, his favour, his gracious good will and loving-kindness; that's the Countenance of God which is here intended:
First, David prays for this: And what is this? In one word, his favour, his gracious good will and Lovingkindness; that's the Countenance of God which is Here intended:
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The Psalmist by this expression does not only shew us his Affection, but his Judgment, and he does hereby determine that good which worldly men did onely grope after, but could not find.
The Psalmist by this expression does not only show us his Affection, but his Judgement, and he does hereby determine that good which worldly men did only grope After, but could not find.
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There's nothing in all the World which is to be likened and compared hereunto. And so the Scripture sets it in divers other places besides, as Psal. 30.5. In his favour is life. And Psal. 63.3. Thy loving-kindness is better then life. And Psal. 36.7. How excellent is thy loving-kindness!
There's nothing in all the World which is to be likened and compared hereunto. And so the Scripture sets it in diverse other places beside, as Psalm 30.5. In his favour is life. And Psalm 63.3. Thy Lovingkindness is better then life. And Psalm 36.7. How excellent is thy Lovingkindness!
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That God's Children do desire his favour and countenance above any thing else. First, Take them absolutely in themselves, and so they have this in them;
That God's Children do desire his favour and countenance above any thing Else. First, Take them absolutely in themselves, and so they have this in them;
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It is that which makes money so valued and esteem'd of in the World, because (as the Preacher sayes of it) It answers all things, (Eccles. 10.19.) And yet it does not so neither;
It is that which makes money so valued and esteemed of in the World, Because (as the Preacher Says of it) It answers all things, (Eccles. 10.19.) And yet it does not so neither;
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but they that seek the Lord shall not want any good thing. And Psal. 37.4. Delight thy self in the Lord, and he shall give thee the desires of thine heart. So Psal. 84.11. The Lord God is a Sun and Sheild:
but they that seek the Lord shall not want any good thing. And Psalm 37.4. Delight thy self in the Lord, and he shall give thee the Desires of thine heart. So Psalm 84.11. The Lord God is a Sun and Shield:
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when they of the world had said, Who will shew us any good? The Prophet presently turns himself to God with this Petition, Lord, lift thou up the light of thy countenance upon us.
when they of the world had said, Who will show us any good? The Prophet presently turns himself to God with this Petition, Lord, lift thou up the Light of thy countenance upon us.
Therefore it is the same wise man's counsel, Prov. 23.6, 7, 8. Eat thou not the bread of him that hath an evil eye, &c. The morsel which thou hast eaten up, thou shalt vomit, &c. The same may be said in this case,
Therefore it is the same wise Man's counsel, Curae 23.6, 7, 8. Eat thou not the bred of him that hath an evil eye, etc. The morsel which thou hast eaten up, thou shalt vomit, etc. The same may be said in this case,
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Its continuance and perpetuity. Though a man have many comforts, yet if he have them but upon uncertain terms, it does much take from the comfortableness of them.
Its Continuance and perpetuity. Though a man have many comforts, yet if he have them but upon uncertain terms, it does much take from the comfortableness of them.
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Lay all together, and we see the Point abundantly cleared and confirm'd unto us; That God's Countenance and Favour, it is the chiefest good to be desired of us:
Lay all together, and we see the Point abundantly cleared and confirmed unto us; That God's Countenance and Favour, it is the chiefest good to be desired of us:
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And others worldliness should here provoke us, when the World cry, Who will shew us? &c. Then let us to choose cry, Lord, &c. It is Ʋnum necessarium, The one thing needful, which is here to be looked after by us;
And Others worldliness should Here provoke us, when the World cry, Who will show us? etc. Then let us to choose cry, Lord, etc. It is Ʋnum Necessary, The one thing needful, which is Here to be looked After by us;
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What was that whereby the Lord went about to satisfie Paul, when he was exercised with that sad Affliction upon him, which was to him like a thorn in the flesh, the buffetting of Satan, 2 Cor. 12.9? why it was this, That his Grace was sufficient for him.
What was that whereby the Lord went about to satisfy Paul, when he was exercised with that sad Affliction upon him, which was to him like a thorn in the Flesh, the Buffeting of Satan, 2 Cor. 12.9? why it was this, That his Grace was sufficient for him.
And so it is here betwixt God and us, when we are perswaded of his good will towards us, it will make us to serve him with more alacrity and chearfulness of Spirit, as, Eccles. 9.7. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart;
And so it is Here betwixt God and us, when we Are persuaded of his good will towards us, it will make us to serve him with more alacrity and cheerfulness of Spirit, as, Eccles. 9.7. Go thy Way, eat thy bred with joy, and drink thy wine with a merry heart;
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This, it oyls the wheels of our souls, makes them like the Chariots of Aminadab; that is, of a willing people, Cant. 6.12. There's nothing which is more necessary to work then light, without which it cannot be perform'd;
This, it oils the wheels of our Souls, makes them like the Chariots of Aminadab; that is, of a willing people, Cant 6.12. There's nothing which is more necessary to work then Light, without which it cannot be performed;
and we relish them so much the more; yea, we become hereby more comfortable to others, and those whom we converse withall; which otherwise we cannot be.
and we relish them so much the more; yea, we become hereby more comfortable to Others, and those whom we converse withal; which otherwise we cannot be.
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And this leads me to the words consider'd reflexively, as coming from David; and so shewing, not onely his judgment, what he thought of the thing it self;
And this leads me to the words considered reflexively, as coming from David; and so showing, not only his judgement, what he Thought of the thing it self;
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but rather as scorning and contemning the people of God, by way of question or doubting. The world (sayes David) do despair of any good or happiness coming towards God's Servants;
but rather as scorning and contemning the people of God, by Way of question or doubting. The world (Says David) do despair of any good or happiness coming towards God's Servants;
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They say, Who will? that is, they conclude that none will: They conceive it to be a lost case for us to expect or look for any good at all to betide us.
They say, Who will? that is, they conclude that none will: They conceive it to be a lost case for us to expect or look for any good At all to betide us.
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Now the second is the Reply of God's people in answer hereunto; Lord lift thou up, &c. These words are differently read, according to different Interpreters;
Now the second is the Reply of God's people in answer hereunto; Lord lift thou up, etc. These words Are differently read, according to different Interpreters;
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So we have it in our own Translation. Or by way of Assertion, thus, The light of thy Countenance is lifted up, or sealed upon us; As the Vulgar Latin following the Septuagint, Signatum est super nos lumen vultus sui.
So we have it in our own translation. Or by Way of Assertion, thus, The Light of thy Countenance is lifted up, or sealed upon us; As the vulgar Latin following the septuagint, Signatum est super nos lumen vultus sui.
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First, Take it by way of Petition, Lord lift thou up. So David desires that God would manifest his Favour towards him, that is, that he would make it conspicuous in the eyes of his Enemies.
First, Take it by Way of Petition, Lord lift thou up. So David Desires that God would manifest his Favour towards him, that is, that he would make it conspicuous in the eyes of his Enemies.
Look as when some great Prince does publickly own and take notice of his Favorite, he does thereby shame all those which are his opposities and enemies to him.
Look as when Some great Prince does publicly own and take notice of his Favourite, he does thereby shame all those which Are his opposities and enemies to him.
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insomuch as their very Enemies acknowledged it, and were made sensible, and apprehensive of it, as Exod 14.25. Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians.
insomuch as their very Enemies acknowledged it, and were made sensible, and apprehensive of it, as Exod 14.25. Let us flee from the face of Israel, for the Lord fights for them against the egyptians.
And so it was also with the Philistines, 1 Sam. 4.8. Who shall deliver us out of the hands of these mighty Gods? namely, the God of the Israelites, who had received such tokens of favour from him.
And so it was also with the philistines, 1 Sam. 4.8. Who shall deliver us out of the hands of these mighty God's? namely, the God of the Israelites, who had received such tokens of favour from him.
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so some Translations have it, as the Septuagint NONLATINALPHABET, and the Vulgar Latin following them. And so David is conceived here to speak out of the experience of God's goodness to him,
so Some Translations have it, as the septuagint, and the vulgar Latin following them. And so David is conceived Here to speak out of the experience of God's Goodness to him,
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to whom his Favour was not onely simply exprest, but also more fully ratified and (as it is here rendred) sealed: Signatum est super nos lumen vultus sui.
to whom his Favour was not only simply expressed, but also more Fully ratified and (as it is Here rendered) sealed: Signatum est super nos lumen vultus sui.
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First, By the Spirit in our Hearts; Sealed by the Holy Spirit of Promise, Ephes. 1.13. And Chap. 4.30. Sealed unto the day of Redemption. And 2 Cor. 1.22. Who also hath sealed us, and given us the earnest of the Spirit in our Hearts. And Rom. 8.16. The Spirit it self beareth witness with our spirits, that we are the Children of God.
First, By the Spirit in our Hearts; Sealed by the Holy Spirit of Promise, Ephesians 1.13. And Chap. 4.30. Sealed unto the day of Redemption. And 2 Cor. 1.22. Who also hath sealed us, and given us the earnest of the Spirit in our Hearts. And Rom. 8.16. The Spirit it self bears witness with our spirits, that we Are the Children of God.
Secondly, We are sealed by the Sacraments in Baptism; which as it is said of Circumcision, has the nature of a Seal in it, to assure us of God's good will towards us.
Secondly, We Are sealed by the Sacraments in Baptism; which as it is said of Circumcision, has the nature of a Seal in it, to assure us of God's good will towards us.
And in the Lord's Supper, which has the like efficacy with it, to seal up to us all the Benefits and Priviledges which we receive and partake of by Christ.
And in the Lord's Supper, which has the like efficacy with it, to seal up to us all the Benefits and Privileges which we receive and partake of by christ.
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whereby His blessing of them does appear not to be casual or accidental, but to have a good bottom and foundation for it, which they may much rest and build upon.
whereby His blessing of them does appear not to be casual or accidental, but to have a good bottom and Foundation for it, which they may much rest and built upon.
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whereas on the other side, it is the great unhappiness of men of the world, that they are commonly to seek in both; as is signified to us in this Scripture which we have still before us.
whereas on the other side, it is the great unhappiness of men of the world, that they Are commonly to seek in both; as is signified to us in this Scripture which we have still before us.
For they say, Who will shew us? And they are to seek as to the matter of the Petition; For they say, Any good. I may add, they are to seek also as to the issue and success of those Desires and Petitions which are put up by them.
For they say, Who will show us? And they Are to seek as to the matter of the Petition; For they say, Any good. I may add, they Are to seek also as to the issue and success of those Desires and Petitions which Are put up by them.
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For the thing it self petition'd by them, they resolve it into God's Favour, and the shining forth of his Countenance upon them; The light of thy Countenance upon us.
For the thing it self petitioned by them, they resolve it into God's Favour, and the shining forth of his Countenance upon them; The Light of thy Countenance upon us.
And for the issue and success of this Petition, they intimate thus much unto us, That it was no more but ask and have. For as they had desired that God would be pleas'd to lift up the light of his Countenance upon them;
And for the issue and success of this Petition, they intimate thus much unto us, That it was no more but ask and have. For as they had desired that God would be pleased to lift up the Light of his Countenance upon them;
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so they signifie, that immediately hereupon he had put joy and gladness into their hearts. And that as transcendent to all the joy and gladness in the world.
so they signify, that immediately hereupon he had put joy and gladness into their hearts. And that as transcendent to all the joy and gladness in the world.
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as it were, a Representative of the rest of the Servants of God. We see here how that this is such a business as God's people have a very good share and interest in.
as it were, a Representative of the rest of the Servants of God. We see Here how that this is such a business as God's people have a very good share and Interest in.
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And they have so in a two-fold respect: First, Ʋpon a common account; They have gladness belonging unto them, in some sort even so. Secondly, Ʋpon a peculiar account; They have gladness belonging unto them even so likewise.
And they have so in a twofold respect: First, Ʋpon a Common account; They have gladness belonging unto them, in Some sort even so. Secondly, Ʋpon a peculiar account; They have gladness belonging unto them even so likewise.
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Christians they may lawfully joy and rejoyce in outward Comforts, and be glad when such things as these are vouchsafed unto them. We have instances of it in Scripture in sundry Examples, wherein is shewen how the Servants of God have oftentimes been very much affected upon such occasions;
Christians they may lawfully joy and rejoice in outward Comforts, and be glad when such things as these Are vouchsafed unto them. We have instances of it in Scripture in sundry Examples, wherein is shown how the Servants of God have oftentimes been very much affected upon such occasions;
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and in regard of the measure of it, and in regard of the time of it, &c. Such as these they must take heed, of having their hearts too much swollowed, and transported,
and in regard of the measure of it, and in regard of the time of it, etc. Such as these they must take heed, of having their hearts too much swollowed, and transported,
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And they must so rejoyce in their own welfare and prosperity, as in the mean time not to be unmindful of the Afflictions of their Brethren, which should serve very much to allay and restrain the excess of their joy. But yet in a sober and moderate way there is a liberty allowed unto them for such affections as these are.
And they must so rejoice in their own welfare and Prosperity, as in the mean time not to be unmindful of the Afflictions of their Brothers, which should serve very much to allay and restrain the excess of their joy. But yet in a Sobrium and moderate Way there is a liberty allowed unto them for such affections as these Are.
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Secondly, As there is joy belonging to God's Servants upon a common account, as Men; so upon a peculiar account, as Christians: Even of another and of an higher nature then is to be found in other persons.
Secondly, As there is joy belonging to God's Servants upon a Common account, as Men; so upon a peculiar account, as Christians: Even of Another and of an higher nature then is to be found in other Persons.
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As their peace is such a peace as the world cannot give, so their joy is such a joy as the world cannot have. Now this is call'd emphatically, The gladness of God's Nation, Psal. 106.5. Remember me, O Lord, with the favour that thou bearest unto thy people, that I may rejoyce with the gladness of thy Nation.
As their peace is such a peace as the world cannot give, so their joy is such a joy as the world cannot have. Now this is called emphatically, The gladness of God's nation, Psalm 106.5. remember me, Oh Lord, with the favour that thou bearest unto thy people, that I may rejoice with the gladness of thy nation.
God's people they have a peculiar gladness both in regard of the things themselves, which they are glad of, as also in regard of the carriage of their minds and affections unto them, who first of all do rejoyce in God Himself, as the Primary and chief Object of their joy:
God's people they have a peculiar gladness both in regard of the things themselves, which they Are glad of, as also in regard of the carriage of their minds and affections unto them, who First of all do rejoice in God Himself, as the Primary and chief Object of their joy:
And then do rejoyce in all other things besides in reference and subordination unto him: The joy of God's Children, it is of a spiritual and heavenly nature, and thereby distinguisht from the joy of all other persons who are not of that number;
And then do rejoice in all other things beside in Referente and subordination unto him: The joy of God's Children, it is of a spiritual and heavenly nature, and thereby distinguished from the joy of all other Persons who Are not of that number;
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but also in regard of the affection; not onely in regard of the things which it is conversant about, but also in regard of its conversation and exercise about those things.
but also in regard of the affection; not only in regard of the things which it is conversant about, but also in regard of its Conversation and exercise about those things.
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but it is a spiritual and supernatural disposition which is wrought in them by the Holy Ghost. And is of the same nature and condition with those other Graces which are mention'd therewith in the same Scripture;
but it is a spiritual and supernatural disposition which is wrought in them by the Holy Ghost. And is of the same nature and condition with those other Graces which Are mentioned therewith in the same Scripture;
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The Scripture is very full in expressions which it hath to this purpose, as 1 Thess. 5.16. Rejoyce evermore. Phil. 4.4. Rejoyce in the Lord alway, and again I say Rejoyce. In Psal. 22.11. Be glad in the Lord, ye Righteous, and shout for joy all ye that are upright in heart.
The Scripture is very full in expressions which it hath to this purpose, as 1 Thess 5.16. Rejoice evermore. Philip 4.4. Rejoice in the Lord always, and again I say Rejoice. In Psalm 22.11. Be glad in the Lord, you Righteous, and shout for joy all you that Are upright in heart.
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And so the Scripture does sometimes express it self about it, Prov. 15.13. A merry heart makes a cheerful countenance, but by sorrow of heart the spirit is broken. So Pro. 17.22. A merry heart doth good like a Medicine, but a broken spirit dryeth the bones. And again, Prov. 15.15. All the dayes of the afflicted are evil, but he that is of a merry heart, hath a continual Feast.
And so the Scripture does sometime express it self about it, Curae 15.13. A merry heart makes a cheerful countenance, but by sorrow of heart the Spirit is broken. So Pro 17.22. A merry heart does good like a Medicine, but a broken Spirit drieth the bones. And again, Curae 15.15. All the days of the afflicted Are evil, but he that is of a merry heart, hath a continual Feast.
From all together we may gather thus much, That Religion is no Melancholy business, as the World would represent it, and thereby cast a scandal upon it;
From all together we may gather thus much, That Religion is no Melancholy business, as the World would represent it, and thereby cast a scandal upon it;
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As they know in whom they have believed, so they know in whom they have rejoyced; as we shall hear more afterwards out of this Text. And this joy, it is their peculiar priviledg; therefore to this purpose they rejoice, not only in such things as those which are pleasing to flesh and blood,
As they know in whom they have believed, so they know in whom they have rejoiced; as we shall hear more afterwards out of this Text. And this joy, it is their peculiar privilege; Therefore to this purpose they rejoice, not only in such things as those which Are pleasing to Flesh and blood,
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This is such as all sorts of persons in the world do not partake of, which yet seem to partake of gladness. There are many which have it extending no farther than their outward man. In their countenance,
This is such as all sorts of Persons in the world do not partake of, which yet seem to partake of gladness. There Are many which have it extending no farther than their outward man. In their countenance,
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But the gladness here of David, and so of the rest of Gods servants, is declared to be here in the heart, which seem to carry these intimations with it.
But the gladness Here of David, and so of the rest of God's Servants, is declared to be Here in the heart, which seem to carry these intimations with it.
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and your joy shall no man take away from you, sayes our Saviour to his Disciples, Joh. 16.22. Where the heart rejoices, that joy is not easily spoil'd, or destroy'd, or taken away. As for the gladness and joy of worldly men, it is such as has no root or bottom in it at all;
and your joy shall no man take away from you, Says our Saviour to his Disciples, John 16.22. Where the heart rejoices, that joy is not Easily spoiled, or destroyed, or taken away. As for the gladness and joy of worldly men, it is such as has no root or bottom in it At all;
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and such as will hold, as we have it exprest unto us in Esay 35.10. The ransomed of the Lord shall return, and come to Sion with Songs and everlasting Joy upon their heads;
and such as will hold, as we have it expressed unto us in Isaiah 35.10. The ransomed of the Lord shall return, and come to Sion with Songs and everlasting Joy upon their Heads;
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There are many, who when they are in any distress and sadness, which is at any time upon them, where they do, they think, find comfort and joy to be conveyed unto them, by betaking themselves to the creature, and something of that; but thats not the way to come to be partakers of it.
There Are many, who when they Are in any distress and sadness, which is At any time upon them, where they do, they think, find Comfort and joy to be conveyed unto them, by betaking themselves to the creature, and something of that; but thats not the Way to come to be partakers of it.
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Now further secondly, we may look upon it Relatively, and Reflexively, as coming from David in his Return upon it. As it was so in the thing it self, there was gladness in David; so it is that which he does here in this place seem to give an account of in these words now before us.
Now further secondly, we may look upon it Relatively, and Reflexively, as coming from David in his Return upon it. As it was so in the thing it self, there was gladness in David; so it is that which he does Here in this place seem to give an account of in these words now before us.
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And there are three things again which are here to this purpose considerable: First, That he observes it: Secondly, That he acknowledges it: Thirdly, That he declares it.
And there Are three things again which Are Here to this purpose considerable: First, That he observes it: Secondly, That he acknowledges it: Thirdly, That he declares it.
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Secondly, He acknowledges it; that is, he blesses and praises God for it. As he blesses himself from it, so he blesses God for it, as the Author and giver of it.
Secondly, He acknowledges it; that is, he Blesses and praises God for it. As he Blesses himself from it, so he Blesses God for it, as the Author and giver of it.
It is not only a meer Narration, but it is also a Thanksgiving: Whatever might be the means and instrument of conveying Joy into Davids heart, David fastens upon God, as the Spring and Fountain of all to him.
It is not only a mere Narration, but it is also a Thanksgiving: Whatever might be the means and Instrument of conveying Joy into Davids heart, David fastens upon God, as the Spring and Fountain of all to him.
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as it is considerable also in the Reflexion. And so now I have done with the first General part of the Text, which is the Condition mentioned, in these words, Thou hast put gladness into my heart.
as it is considerable also in the Reflection. And so now I have done with the First General part of the Text, which is the Condition mentioned, in these words, Thou hast put gladness into my heart.
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Which words, according to a different interpretation of them, have a different notion in them. We find them to be diversly rendred by different Translators;
Which words, according to a different Interpretation of them, have a different notion in them. We find them to be diversely rendered by different Translators;
some read the words thus, Since the time that their Corn and Wine increased, a quo tempore, &c. And so that English Translation, which follows the Vulgar Latine and the Septuagint; Others, they render the words thus, More then in the time, as our last and best English Translation which is now before us.
Some read the words thus, Since the time that their Corn and Wine increased, a quo tempore, etc. And so that English translation, which follows the vulgar Latin and the septuagint; Others, they render the words thus, More then in the time, as our last and best English translation which is now before us.
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and therefore is not in our last English Translation; but it is in all, or most of the Ancient ones, both of the East and West. And it is possible also to have been found formerly in some particular Hebrew Manuscript, from an easie dash of the pen, in some that transcribed the Copies, by changing Firosham, which signifies their Wine, into Firoshamen, which signifies Wine (and) Oyl. And so was, probably afterwards, still followed by Interpreters,
and Therefore is not in our last English translation; but it is in all, or most of the Ancient ones, both of the East and West. And it is possible also to have been found formerly in Some particular Hebrew Manuscript, from an easy dash of the pen, in Some that transcribed the Copies, by changing Firosham, which signifies their Wine, into Firoshamen, which signifies Wine (and) Oil. And so was, probably afterwards, still followed by Interpreters,
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as one of the greatest Emblems of increase, and part of Riches to them that enjoy it, as Hos. 2.8. I gave her Corn, and Wine, and Oyl, &c. that is, great abundance of all earthly possessions.
as one of the greatest Emblems of increase, and part of Riches to them that enjoy it, as Hos. 2.8. I gave her Corn, and Wine, and Oil, etc. that is, great abundance of all earthly possessions.
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And so likewise here in the Text, When their Corn, and Wine, and Oyl increased; that is, when their outward Estates were multiplyed, and inlarged unto them.
And so likewise Here in the Text, When their Corn, and Wine, and Oil increased; that is, when their outward Estates were multiplied, and enlarged unto them.
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From this time that it was thus with these persons, which David mentioned in the verse before, that had ask'd Who would shew them any good? as being worldly and earthly addicted, did God put Joy and Gladness into Davids heart; so that when they increased in Goods, he increased in Comfort. And thus it intimates two things especially to us;
From this time that it was thus with these Persons, which David mentioned in the verse before, that had asked Who would show them any good? as being worldly and earthly addicted, did God put Joy and Gladness into Davids heart; so that when they increased in Goods, he increased in Comfort. And thus it intimates two things especially to us;
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First, Davids disposition; and Secondly, Davids condition. His Disposition was this, to rejoyce in the Welfare and Prosperity even of worldly Persons. His Condition was this, That whiles others partaked most of outward Comforts, he himself most partaked of inward;
First, Davids disposition; and Secondly, Davids condition. His Disposition was this, to rejoice in the Welfare and Prosperity even of worldly Persons. His Condition was this, That while Others partaked most of outward Comforts, he himself most partaked of inward;
But it is not thus with the Servants of God, and therefore they do more easily discharge themselves of this vile affection. They can rejoice in others increasings,
But it is not thus with the Servants of God, and Therefore they do more Easily discharge themselves of this vile affection. They can rejoice in Others increasings,
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This should accordingly be the endeavour of all sorts of persons whatsoever, To labour for this sweet affection, which is here commended to us, Not to envy or malign the prosperity and welfare of other people,
This should accordingly be the endeavour of all sorts of Persons whatsoever, To labour for this sweet affection, which is Here commended to us, Not to envy or malign the Prosperity and welfare of other people,
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And thus, as Joy was in the former point taken for a Grace, so here it is taken for a Priviledg. This is the great happiness and advantage of the Servants of God, that whiles others do perhaps more abound in outward enjoyments, they in the mean time do more abound in inward contentments. While others have most of the Creature, of that which is but the conveyance of comfort, they have most of the Creator, and of the reality of comfort it self.
And thus, as Joy was in the former point taken for a Grace, so Here it is taken for a Privilege. This is the great happiness and advantage of the Servants of God, that while Others do perhaps more abound in outward enjoyments, they in the mean time do more abound in inward contentment's. While Others have most of the Creature, of that which is but the conveyance of Comfort, they have most of the Creator, and of the reality of Comfort it self.
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This God is pleased in his providence so to order, for the greater satisfaction of those who are his Servants, that they may not faint or be discouraged in themselves from any thing which they see to happen to other people,
This God is pleased in his providence so to order, for the greater satisfaction of those who Are his Servants, that they may not faint or be discouraged in themselves from any thing which they see to happen to other people,
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and increase their Joy. Why but now the Servants of God, they can have joy and gladness without them, at least without such a measure, and plenty, and variety of them.
and increase their Joy. Why but now the Servants of God, they can have joy and gladness without them, At least without such a measure, and plenty, and variety of them.
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The Second is, as it denotes the Measure, or Degree of this rejoycing, by reading the words thus, More then in the time that their Corn and Wine increased;
The Second is, as it denotes the Measure, or Degree of this rejoicing, by reading the words thus, More then in the time that their Corn and Wine increased;
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that is, I have more gladness in my heart from thy favour (which was mentioned in the verse before) then men of the world have from all their worldly possessions, and the Improvements of them. There are divers parts which are here observable of us, besides the main point of all.
that is, I have more gladness in my heart from thy favour (which was mentioned in the verse before) then men of the world have from all their worldly possessions, and the Improvements of them. There Are diverse parts which Are Here observable of us, beside the main point of all.
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even to give them oftentimes great enlargements of their outward and temporal estates. Such things as these, they do multiply and increase upon them. Thus Luke 12.16. The ground of a certain rich man brought forth plentifully. Psal. 17.14. The Psalmist speaks it there of them, whom he calls Men of the world, That they have their portion in this life, and that God fills their belly with his hid treasure, and that they leave the rest of their substance to their Babes. So in Psal. 73.7. Their eyes stand out with fatness, and they have more than their heart can wish.
even to give them oftentimes great enlargements of their outward and temporal estates. Such things as these, they do multiply and increase upon them. Thus Lycia 12.16. The ground of a certain rich man brought forth plentifully. Psalm 17.14. The Psalmist speaks it there of them, whom he calls Men of the world, That they have their portion in this life, and that God fills their belly with his hid treasure, and that they leave the rest of their substance to their Babes. So in Psalm 73.7. Their eyes stand out with fatness, and they have more than their heart can wish.
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And to such as those in a way of the world, which, because it is oftentimes most aimed at, and looked after by them, it is accordingly most conserr'd and bestowed upon them.
And to such as those in a Way of the world, which, Because it is oftentimes most aimed At, and looked After by them, it is accordingly most conserred and bestowed upon them.
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For David, when he would set forth the joy which he had in Gods favour, he does it by preferring it before the joy of such kind of persons in such things as these are.
For David, when he would Set forth the joy which he had in God's favour, he does it by preferring it before the joy of such kind of Persons in such things as these Are.
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Mens joyes are according to their desires, and according to their endeavours. Look what it is which men do most pursue in the want of it, they do most rejoyce i• in the possession of.
Men's Joys Are according to their Desires, and according to their endeavours. Look what it is which men do most pursue in the want of it, they do most rejoice i• in the possession of.
But may not men rejoyce in such things as these are? and in the Providence of God towards them in reference to them? Yes, no question but they may, (as I hinted before) in a sober, and in a moderate manner:
But may not men rejoice in such things as these Are? and in the Providence of God towards them in Referente to them? Yes, no question but they may, (as I hinted before) in a Sobrium, and in a moderate manner:
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This they may not do, as being uncomely and unseemly for them: Therefore, it was that which Job did for his part, so much abjure, and renounce, and protest against.
This they may not do, as being uncomely and unseemly for them: Therefore, it was that which Job did for his part, so much abjure, and renounce, and protest against.
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Thirdly, We may here also very profitably and pertinently observe thus much, That there are certain seasons and proper moments of time for the improving and increasing of mens estates here in the world, which God is pleased in the course of his Providence to vouchsafe unto them. Thus Jer. 5.24. God is said to have given the former and latter rain in its season, and to have reserved unto us the appointed weeks of the harvest. So Levit. 26.5. Your threshing shall reach unto the vintage;
Thirdly, We may Here also very profitably and pertinently observe thus much, That there Are certain seasons and proper moments of time for the improving and increasing of men's estates Here in the world, which God is pleased in the course of his Providence to vouchsafe unto them. Thus Jer. 5.24. God is said to have given the former and latter rain in its season, and to have reserved unto us the appointed weeks of the harvest. So Levit. 26.5. Your threshing shall reach unto the vintage;
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] Heres a Comparison made by the Prophet David, betwixt the Comfort which he had arising from the Light of Gods gracious Countenance shining upon him (which he had mentioned in the verse before) and the comfort which worldly men took in the injoyment of their outward good things;
] Heres a Comparison made by the Prophet David, betwixt the Comfort which he had arising from the Light of God's gracious Countenance shining upon him (which he had mentioned in the verse before) and the Comfort which worldly men took in the enjoyment of their outward good things;
and the increase of it, it is in the nature and use of it, a time of great rejoycing, as the Prophet Esay expresses it to us in Esay 9.3. They shall joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil.
and the increase of it, it is in the nature and use of it, a time of great rejoicing, as the Prophet Isaiah Expresses it to us in Isaiah 9.3. They shall joy before thee, according to the joy in harvest, and as men rejoice when they divide the spoil.
Yea, but the joy which God's people do conceive from his Favour, it is a great deal more then this. And so more then the greatest Worldlings can take in their greatest worldly Possessions. This is the point which we have here now before us, as considerable of us.
Yea, but the joy which God's people do conceive from his Favour, it is a great deal more then this. And so more then the greatest Worldlings can take in their greatest worldly Possessions. This is the point which we have Here now before us, as considerable of us.
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First, Because that Joy which does proceed from the sense of Gods Favour, it is more intimate and immediate to the soul then the other Joy is. In matter either of joy or grief, thats the greater still, which is the closer, and comes nearest to the mind. Now thus it is here.
First, Because that Joy which does proceed from the sense of God's Favour, it is more intimate and immediate to the soul then the other Joy is. In matter either of joy or grief, thats the greater still, which is the closer, and comes nearest to the mind. Now thus it is Here.
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In this joy which a Christian does conceive from the lifting up of the Light of Gods Countenance and favour upon him, the Holy Ghost, who by his Office is the Comforter, does strike in for the further comforting of him,
In this joy which a Christian does conceive from the lifting up of the Light of God's Countenance and favour upon him, the Holy Ghost, who by his Office is the Comforter, does strike in for the further comforting of him,
Yea but now this joy of Davids which did arise from Gods gracious countenance, and so the joy of the rest of Gods servants, which is in them upon the same occasion;
Yea but now this joy of Davids which did arise from God's gracious countenance, and so the joy of the rest of God's Servants, which is in them upon the same occasion;
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as having both a more continuing object, whereupon it is fastned, as also a more constant Spring for the feeding and nourishing of it, and giving life unto it.
as having both a more Continuing Object, whereupon it is fastened, as also a more constant Spring for the feeding and nourishing of it, and giving life unto it.
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First, To shew us the exceeding happiness and priviledg of the Servants of God above all other men besides, and from thence to make us in love with their state and condition it self.
First, To show us the exceeding happiness and privilege of the Servants of God above all other men beside, and from thence to make us in love with their state and condition it self.
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Whereas Gods people in their greatest wants, are capable of greater comfort, than such as those in their greatest abundance. A mans life is properly the comfort of it: He is certainly the happiest man, not that has the fullest enjoyment,
Whereas God's people in their greatest Wants, Are capable of greater Comfort, than such as those in their greatest abundance. A men life is properly the Comfort of it: He is Certainly the Happiest man, not that has the Fullest enjoyment,
he must needs be the happiest person, that has the freest and cheerfullest spirit, whose mind and soul rightly qualified, and proceeding upon good grounds, is fullest of joy and rejoycing.
he must needs be the Happiest person, that has the Freest and cheerfullest Spirit, whose mind and soul rightly qualified, and proceeding upon good grounds, is Fullest of joy and rejoicing.
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As for Corn, and Wine, and Oyl, and such things as these are, if there be any benefit at all in them, it is this, that they refresh the spirits, and cause gladness to them that receive them, and are partakers of them:
As for Corn, and Wine, and Oil, and such things as these Are, if there be any benefit At all in them, it is this, that they refresh the spirits, and cause gladness to them that receive them, and Are partakers of them:
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Therefore Secondly, Heres ground of patience to Gods Servants when he is pleased at any time in his Providence to deprive them of such things as these are;
Therefore Secondly, Heres ground of patience to God's Servants when he is pleased At any time in his Providence to deprive them of such things as these Are;
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We begin with the first, viz. His Priviledg or Happiness simply consider'd, I will both lay me down, &c. Now this is again considerable of us two manner of wayes:
We begin with the First, viz. His Privilege or Happiness simply considered, I will both lay me down, etc. Now this is again considerable of us two manner of ways:
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As the Prophet answered King Amaziah there in the story, 2 Chron. 25.9. when he asked him, what he should do for the hundred Talents of Silver which he had given to the Army of Israel; Oh sayes he, Trouble not thy self about it, the Lord is able to give thee much more then this.
As the Prophet answered King Amaziah there in the story, 2 Chronicles 25.9. when he asked him, what he should do for the hundred Talents of Silver which he had given to the Army of Israel; O Says he, Trouble not thy self about it, the Lord is able to give thee much more then this.
Their future blessed condition, and the assurance of this condition to them in the present comfort and joy which they now felt in their hearts, it was ground of satisfaction in their present worldly loss:
Their future blessed condition, and the assurance of this condition to them in the present Comfort and joy which they now felt in their hearts, it was ground of satisfaction in their present worldly loss:
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then there is to be found in the Corn and Wine, what a madness then is it to lay out all our pains upon those in the neglect of this? What is this but to prefer the worse before the better, shells before kernells? pebbles before pearls, chaff before wheat and good Corn it self?
then there is to be found in the Corn and Wine, what a madness then is it to lay out all our pains upon those in the neglect of this? What is this but to prefer the Worse before the better, shells before kernels? pebbles before Pearls, chaff before wheat and good Corn it self?
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There is no better Argument or Evidence of a Quiet and composed Spirit, then ability to frame our selves to such an outward Carriage and Behaviour, as is best suitable and agreeable hereunto. Therefore the Prophet David, that he might manifest and demonstrate the one, he does mention and assert the other, that he might prove he had such gladness of Heart (as he profest in the verse before above his Enemies and worldly men in the midst of their Riches and Abundance ).
There is no better Argument or Evidence of a Quiet and composed Spirit, then ability to frame our selves to such an outward Carriage and Behaviour, as is best suitable and agreeable hereunto. Therefore the Prophet David, that he might manifest and demonstrate the one, he does mention and assert the other, that he might prove he had such gladness of Heart (as he professed in the verse before above his Enemies and worldly men in the midst of their Riches and Abundance).
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This is the Connexion and Coherence of these words in this Scripture, I will both lay me down in peace, and sleep, &c. IN the Text it self we have two General parts considerable.
This is the Connexion and Coherence of these words in this Scripture, I will both lay me down in peace, and sleep, etc. IN the Text it self we have two General parts considerable.
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According to the former, so we have in it the comfortableness and advantage of Natural rest. According to the latter, so we have the Comfortableness and advantage of Gods favour,
According to the former, so we have in it the comfortableness and advantage of Natural rest. According to the latter, so we have the Comfortableness and advantage of God's favour,
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If so, yet cannot say that they will lye down in peace in it, as being incompass'd with many fears and terrors, which are round about them, ever and anon expecting to be raised,
If so, yet cannot say that they will lie down in peace in it, as being encompassed with many fears and terrors, which Are round about them, ever and anon expecting to be raised,
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we have been inabled (here in this City) to lye down in peace, when as many of our Brethren abroad, almost in all places of the Countrey, have not been able to do so.
we have been enabled (Here in this city) to lie down in peace, when as many of our Brothers abroad, almost in all places of the Country, have not been able to do so.
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And David in another place (though not in this) Thou holdest mine eyes waking, Psal. 77.4. and Job 7.3. Wearisome nights are appointed unto me. And Deut. 28.67. In the morning thou shalt say, would God it were evening;
And David in Another place (though not in this) Thou holdest mine eyes waking, Psalm 77.4. and Job 7.3. Wearisome nights Are appointed unto me. And Deuteronomy 28.67. In the morning thou shalt say, would God it were evening;
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It is a mercy to lye down in peace, though one should wake all night long; but to lye down in peace and sleep, (it may be to sleep as soon as we lye down) what a great mercy and favour is this,
It is a mercy to lie down in peace, though one should wake all night long; but to lie down in peace and sleep, (it may be to sleep as soon as we lie down) what a great mercy and favour is this,
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Now further, and more especially, we are to look upon them in their scope and drift, and the purpose for which David here principally did make mention of them, which was, not only to give us an account of himself, in order to his sleep and natural rest, but the state and condition which he was in, whereof this was a symptome and evidence.
Now further, and more especially, we Are to look upon them in their scope and drift, and the purpose for which David Here principally did make mention of them, which was, not only to give us an account of himself, in order to his sleep and natural rest, but the state and condition which he was in, whereof this was a Symptom and evidence.
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This is signified to us under this phrase of lying down in peace, and sleeping; forasmuch as those which are full of anxious thoughts, their sleep is commonly broken therewith,
This is signified to us under this phrase of lying down in peace, and sleeping; forasmuch as those which Are full of anxious thoughts, their sleep is commonly broken therewith,
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as the Prophet David now at present was, and as he intimates here in this Text. Theres nothing (unless it be our weakness) which hath cause to break our sleep,
as the Prophet David now At present was, and as he intimates Here in this Text. Theres nothing (unless it be our weakness) which hath cause to break our sleep,
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if we be in peace and favour with God, and have his Countenance shining upon us, we may in this case lay our selves down with a great deal of quiet, and holy security.
if we be in peace and favour with God, and have his Countenance shining upon us, we may in this case lay our selves down with a great deal of quiet, and holy security.
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It is not absolutely to discharge us of all kind of fear whatsoever; which, according to the danger which we are in, we may have in us in a natural way, and the best men that are have had,
It is not absolutely to discharge us of all kind of Fear whatsoever; which, according to the danger which we Are in, we may have in us in a natural Way, and the best men that Are have had,
and though the Mountains be carried into the midst of the Sea. In these and the like expressions in Scripture, have we signified to us the Advantage of Gods Favorites in this respect.
and though the Mountains be carried into the midst of the Sea. In these and the like expressions in Scripture, have we signified to us the Advantage of God's Favorites in this respect.
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None can lye down in peace, and sleep securely, but those who have made their peace with God, and are in favour with him. As it is the disposition of such to do so;
None can lie down in peace, and sleep securely, but those who have made their peace with God, and Are in favour with him. As it is the disposition of such to do so;
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David supposes that here, in the order and method of the Text, who first premises this prayer, That God would lift up the Light of his Countenance upon him;
David supposes that Here, in the order and method of the Text, who First premises this prayer, That God would lift up the Light of his Countenance upon him;
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And the reason of it is this, Because in such a case as this is, Men are both exposed to all kind of dangers, and discharged of all kind of protection.
And the reason of it is this, Because in such a case as this is, Men Are both exposed to all kind of dangers, and discharged of all kind of protection.
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And have not they then great cause of fear in themselves? This is the case of wicked men, and such as are under Gods displeasure. Theres no evil but it may fall upon them, and theres none that does undertake the rescue or preservation of them.
And have not they then great cause of Fear in themselves? This is the case of wicked men, and such as Are under God's displeasure. Theres no evil but it may fallen upon them, and theres none that does undertake the rescue or preservation of them.
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As for those which are in Gods favour, and dwell under the shadow of the Almighty, the Psalmist does at large shew the happiness of them in this particular, Psal. 91.4, 5. That he will cover them with his feathers, and that under his wings they shall trust;
As for those which Are in God's favour, and dwell under the shadow of the Almighty, the Psalmist does At large show the happiness of them in this particular, Psalm 91.4, 5. That he will cover them with his Feathers, and that under his wings they shall trust;
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How should this then very much awaken, and keep awake all such kind of persons as those are? How shall any one now dare to lye down in the Guilt of any known sin, and fall asleep in Gods anger and displeasure; when as,
How should this then very much awaken, and keep awake all such kind of Persons as those Are? How shall any one now Dare to lie down in the Gilded of any known since, and fallen asleep in God's anger and displeasure; when as,
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Give no sleep to your eyes, nor slumber to your eye lids, till ye have first made your peace with him. It should be the work indeed of every evening and closing of the day;
Give no sleep to your eyes, nor slumber to your eye lids, till you have First made your peace with him. It should be the work indeed of every evening and closing of the day;
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That day wherein men have been doing good, and bringing glory to God, whether in their general or particular Callings, it will have a comfortable Evening with it;
That day wherein men have been doing good, and bringing glory to God, whither in their general or particular Callings, it will have a comfortable Evening with it;
The sleep of such labouring men it is sweet, whether they eat little or much, as the Preacher speaks, Eccl. 5.12. whereas others they have no such good ground of security afforded unto them;
The sleep of such labouring men it is sweet, whither they eat little or much, as the Preacher speaks, Ecclesiastes 5.12. whereas Others they have no such good ground of security afforded unto them;
Those which have Great and vast Estates, they have usually great Cares and Fears, which are attending upon them, from whence they are deprived of those natural Comforts and Blessings, which some others that have less, do injoy.
Those which have Great and vast Estates, they have usually great Cares and Fears, which Are attending upon them, from whence they Are deprived of those natural Comforts and Blessings, which Some Others that have less, do enjoy.
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for hereby your minds will be never a whit the more free, but rather intangled and perplext, Crescentem sequitur cura pecuniam; As the Corn and Wine increases,
for hereby your minds will be never a whit the more free, but rather entangled and perplexed, Crescentem sequitur Cure pecuniam; As the Corn and Wine increases,
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If he had no more but the Corn and Wine increas'd unto him, as it was with those worldlings, whereof he here speaks, he might perhaps have lain awake as well as they;
If he had no more but the Corn and Wine increased unto him, as it was with those worldlings, whereof he Here speaks, he might perhaps have lain awake as well as they;
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Assure your selves this, that ye shall have no further contentment in them, than as they are qualified and sanctified to you through Gods love in Christ;
Assure your selves this, that you shall have no further contentment in them, than as they Are qualified and sanctified to you through God's love in christ;
as they were •ere to this Holy man David: Do not think that a great Estate of it self will give you freedom of Spirit. (as many are apt to think with themselves) Oh when they have got so much, and so much;
as they were •ere to this Holy man David: Do not think that a great Estate of it self will give you freedom of Spirit. (as many Are apt to think with themselves) O when they have god so much, and so much;
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] Which may relate either to his Friends, or to his Enemies; To his Friends, thus; That not only He himself would now rest for his own particular, but also his Family, and Relations together with him: To his Enemies, thus; That he would now be so confident,
] Which may relate either to his Friends, or to his Enemies; To his Friends, thus; That not only He himself would now rest for his own particular, but also his Family, and Relations together with him: To his Enemies, thus; That he would now be so confident,
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forasmuch as those, which are so, are much provided for by them, and they have those Blessings attending upon them in this regard, which others want. And that's the first Reference; Together, i. e. Together with my Relations. Secondly, Together, i. e.
forasmuch as those, which Are so, Are much provided for by them, and they have those Blessings attending upon them in this regard, which Others want. And that's the First Referente; Together, i. e. Together with my Relations. Secondly, Together, i. e.
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in the midst of mine Enemies. It may refer also to them, Inter medios cleros; In the midst of the Pots, as we have that expression there, in Psal. 68.13. Though ye have lyen among the Pots, yet shall ye be as the wings of a Dove, &c. Or as Peter amongst the Souldiers, in Act. 12.6. where it is said, That he was sleeping betwixt them when he was bound with two chains. We find in Psal. 57.4. David thus expressing himself;
in the midst of mine Enemies. It may refer also to them, Inter medios cleros; In the midst of the Pots, as we have that expression there, in Psalm 68.13. Though you have lyen among the Pots, yet shall you be as the wings of a Dove, etc. Or as Peter among the Soldiers, in Act. 12.6. where it is said, That he was sleeping betwixt them when he was bound with two chains. We find in Psalm 57.4. David thus expressing himself;
My God hath shut the Lyons mouths, that they have not hurt me, &c. sayes Daniel of himself there in Dan. 6.22. This is a comfort to all the Servants of God, That when trouble is near unto them, He is near unto them also;
My God hath shut the Lyons mouths, that they have not hurt me, etc. Says daniel of himself there in Dan. 6.22. This is a Comfort to all the Servants of God, That when trouble is near unto them, He is near unto them also;
Therefore they that trust in the Lord shall be as Mount Sion, that cannot be removed, Psal. 125.1, 2. And so now I have done with the first general part of the Text, which is David 's priviledge of security it self, I will both lay me down in peace, and sleep.
Therefore they that trust in the Lord shall be as Mount Sion, that cannot be removed, Psalm 125.1, 2. And so now I have done with the First general part of the Text, which is David is privilege of security it self, I will both lay me down in peace, and sleep.
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And it is that which God promises to his people, as a great Blessing belonging unto them, Esay 32.18. My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. And Jer. 33.16. Judah shall be saved, and Jerusalem shall dwell safely. And Ezek. 34.28. They shall dwell safely, and none shall make them afraid.
And it is that which God promises to his people, as a great Blessing belonging unto them, Isaiah 32.18. My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. And Jer. 33.16. Judah shall be saved, and Jerusalem shall dwell safely. And Ezekiel 34.28. They shall dwell safely, and none shall make them afraid.
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or are careful to lay them seriously to heart (I hope ye do, at least divers amongst you) but if ye do not, I am sure ye have cause; and to be careful to walk answerable to such great Mercies as these which are vouchsafed unto you, that so whiles they are common Mercies in regard of Gods Dispensation, and ordering of them,
or Are careful to lay them seriously to heart (I hope you do, At least diverse among you) but if you do not, I am sure you have cause; and to be careful to walk answerable to such great mercies as these which Are vouchsafed unto you, that so while they Are Common mercies in regard of God's Dispensation, and ordering of them,
Dwell according to knowledg, as it is in 1 Pet. 2.7. And let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another, &c. Col. 3.17. Those that dwell in their houses like Heathen, without any regard at all had to the Worship and Service of God;
Dwell according to knowledge, as it is in 1 Pet. 2.7. And let the word of christ dwell in you richly, in all Wisdom, teaching and admonishing one Another, etc. Col. 3.17. Those that dwell in their houses like Heathen, without any regard At all had to the Worship and Service of God;
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how can they expect to dwell safely in them, when as by so doing, they expose themselves to a curse? as it is in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not upon thy name.
how can they expect to dwell safely in them, when as by so doing, they expose themselves to a curse? as it is in Jer. 10.25. Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not upon thy name.
and they shall keep the way of the Lord, to do Justice and Judgment, &c. Thus, Deut. 6.7. These words, thou shalt teach them diligently to thy Children. So Rom. 16.5. Salute Aquila and Priscilla, and the Church that is in their house.
and they shall keep the Way of the Lord, to do justice and Judgement, etc. Thus, Deuteronomy 6.7. These words, thou shalt teach them diligently to thy Children. So Rom. 16.5. Salute Aquila and Priscilla, and the Church that is in their house.
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When we thus make our houses Churches, God himself will make them Sanctuaries, and places of safety and Refuge, both to our selves, and other persons with us.
When we thus make our houses Churches, God himself will make them Sanctuaries, and places of safety and Refuge, both to our selves, and other Persons with us.
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For the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it, Hab. 11.20. unjust gain, it will pluck up an house from the foundation, and cause the Dwellers in it (at last) to come to mine.
For the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it, Hab. 11.20. unjust gain, it will pluck up an house from the Foundation, and cause the Dwellers in it (At last) to come to mine.
Secondly, That it is not a business neither of meer indeavour, which is procured so much by our own watchfulness, or means which we may use for the securing and defending of our selves;
Secondly, That it is not a business neither of mere endeavour, which is procured so much by our own watchfulness, or means which we may use for the securing and defending of our selves;
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How and in what sort we shall dwell, and so far as it is well, and in safety (as it is here express'd in the Text) so far it comes under his providence.
How and in what sort we shall dwell, and so Far as it is well, and in safety (as it is Here expressed in the Text) so Far it comes under his providence.
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For this we have a very good pattern in the Example of this Holy man David, who does here with a great deal of Thankfulness acknowledge God's Providence in it;
For this we have a very good pattern in the Exampl of this Holy man David, who does Here with a great deal of Thankfulness acknowledge God's Providence in it;
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because I have a strong, and well-fortified House; because I have many Neighbours about me; because my House is well watch'd and guarded; No, but because thou Lord makest me;
Because I have a strong, and well-fortified House; Because I have many Neighbours about me; Because my House is well watched and guarded; No, but Because thou Lord Makest me;
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and were successful in his concurrence with them. And so are we likewise to acknowledge as concerning our selves, we are not to neglect the means which God does in goodness afford us;
and were successful in his concurrence with them. And so Are we likewise to acknowledge as Concerning our selves, we Are not to neglect the means which God does in Goodness afford us;
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but when all is done, give the strength of them all to Himself. And say here with the same Prophet in another place, Except the Lord build the House, they labour in vain that build it.
but when all is done, give the strength of them all to Himself. And say Here with the same Prophet in Another place, Except the Lord built the House, they labour in vain that built it.
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when we are asleep our selves, and protects us sometimes (in a manner) whether we will or no? I beseech ye, think of these things, and be affected with them.
when we Are asleep our selves, and protects us sometime (in a manner) whither we will or no? I beseech you, think of these things, and be affected with them.
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and to quicken us in our work and duties, according to the several opportunities which God puts into our hands? What shall God keep us in safety, for us now to Sin against him so much the more freely,
and to quicken us in our work and duties, according to the several opportunities which God puts into our hands? What shall God keep us in safety, for us now to since against him so much the more freely,
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but rather argue and reason thus, Lord thou hast kept me in safety, therefore I will keep my self in purity; Thou hast kept me from danger, therefore I will keep my self from sin; Thou hast preserv'd me, and therefore I'le serve thee. Then we shall make a right use of this our Dwelling in fafety indeed: whereas otherwise we shall but provoke God to remit of his Providence towards us,
but rather argue and reason thus, Lord thou hast kept me in safety, Therefore I will keep my self in purity; Thou hast kept me from danger, Therefore I will keep my self from since; Thou hast preserved me, and Therefore I'll serve thee. Then we shall make a right use of this our Dwelling in safety indeed: whereas otherwise we shall but provoke God to remit of his Providence towards us,
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Thou Lord in a special manner, or after a peculiar sort. Singulariter: So the vulgar Latine, St. Hierome Specialiter. Aquila. NONLATINALPHABET, which come all to one and the same effect.
Thou Lord in a special manner, or After a peculiar sort. Singulariter: So the Vulgar Latin, Saint Jerome Specialiter. Aquila., which come all to one and the same Effect.
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The Lord hath chosen him that is Godly to himself, ver. 3. Now for such an one as this is, God has a special piece of Custody for him to keep and preserve him,
The Lord hath chosen him that is Godly to himself, ver. 3. Now for such an one as this is, God has a special piece of Custody for him to keep and preserve him,
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There is a Common Providence which God exercises to all his Creatures, He is the Preserver of Men, of all men, 1 Tim. 4.10. but there's a peculiar Providence, which God vouchsafes to those which are his Children, specially of those that believe. And this is that which we have here now commended to us out of these present words;
There is a Common Providence which God exercises to all his Creatures, He is the Preserver of Men, of all men, 1 Tim. 4.10. but there's a peculiar Providence, which God vouchsafes to those which Are his Children, specially of those that believe. And this is that which we have Here now commended to us out of these present words;
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they are his Jewels, and his peculiar Treasure; and therefore he will spare them accordingly; as it is Mal. 3.17. The greater Interest that God has in us, and the more use that he has at any time of us, the more special and peculiar protection have we from him;
they Are his Jewels, and his peculiar Treasure; and Therefore he will spare them accordingly; as it is Malachi 3.17. The greater Interest that God has in us, and the more use that he has At any time of us, the more special and peculiar protection have we from him;
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Let us therefore for our own particulars, take care that we may be such; that so we may upon these terms plead with him for his preserving of us. As David, in Psal. 86.2. Preserve me, for I am holy;
Let us Therefore for our own particulars, take care that we may be such; that so we may upon these terms plead with him for his preserving of us. As David, in Psalm 86.2. Preserve me, for I am holy;
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as a man spareth his own son, that serveth him, as it is in the place before cited, Mal. 3.17. There is nothing more unsutable and unworthy, then whiles he does vouchsafe unto us special protection, we should put him off with common behaviour.
as a man spares his own son, that serves him, as it is in the place before cited, Malachi 3.17. There is nothing more unsuitable and unworthy, then while he does vouchsafe unto us special protection, we should put him off with Common behaviour.
He hath given those which are his children, special and peculiar principles, whereby they might be inabled to serve him after another sort and manner than others are able to do:
He hath given those which Are his children, special and peculiar principles, whereby they might be enabled to serve him After Another sort and manner than Others Are able to do:
So much for that, as we may take the word in that sense, Thou only; that is, Thou specially; and referring it to the manner of preservation, which is more peculiar.
So much for that, as we may take the word in that sense, Thou only; that is, Thou specially; and referring it to the manner of preservation, which is more peculiar.
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A good Christian, through the strength of his Faith, can take heart to himself, whiles he is alone, from that protection which God himself does vouchsafe to him in that condition,
A good Christian, through the strength of his Faith, can take heart to himself, while he is alone, from that protection which God himself does vouchsafe to him in that condition,
Now further, secondly, We may take them also respectively, and in their Connexion, as a Reason which David here gives of that which he had premised before concerning his lying down in peace, and sleeping, For thou Lord only, &c. Because thou makest me to dwell in safety,
Now further, secondly, We may take them also respectively, and in their Connexion, as a Reason which David Here gives of that which he had premised before Concerning his lying down in peace, and sleeping, For thou Lord only, etc. Because thou Makest me to dwell in safety,
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or securely, Therefore do I lye down, &c. So that now, according to this consideration, the Prophet David here gives us an account of this fearlesness and security which was in him:
or securely, Therefore do I lie down, etc. So that now, according to this consideration, the Prophet David Here gives us an account of this fearlessness and security which was in him:
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For the Hebrew word La-vebach, it does admit of a double interpretation, and does signifie two things, both safety and security. Safety, that respects the State;
For the Hebrew word La-vebach, it does admit of a double Interpretation, and does signify two things, both safety and security. Safety, that respects the State;
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and we have so far forth confidence in our spirits, as it pleases him by his spirit to bestow this confidence upon us, we may take notice of both. First, Matter of Confidence;
and we have so Far forth confidence in our spirits, as it Pleases him by his Spirit to bestow this confidence upon us, we may take notice of both. First, Matter of Confidence;
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And this would David here signifie to us by this present passage, For thou, &c. They are sure to be kept in safety whom he undertakes to keep, and none but they.
And this would David Here signify to us by this present passage, For thou, etc. They Are sure to be kept in safety whom he undertakes to keep, and none but they.
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but it was not these so much, which made him lye down in peace; no, but Gods preserving of him, and into this he resolves it here before us, as also elsewhere.
but it was not these so much, which made him lie down in peace; no, but God's preserving of him, and into this he resolves it Here before us, as also elsewhere.
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It is he that gives quietness both of state and also of mind. Yea, even when we our selves do satisfie our selves, upon such reasons, and grounds, and considerations;
It is he that gives quietness both of state and also of mind. Yea, even when we our selves do satisfy our selves, upon such Reasons, and grounds, and considerations;
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Though there be ground enough for us in the thing it self to be quieted and incouraged in our own minds, from the consideration of that goodness and power which is in God to preserve us in the greatest dangers;
Though there be ground enough for us in the thing it self to be quieted and encouraged in our own minds, from the consideration of that Goodness and power which is in God to preserve us in the greatest dangers;
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So then upon this account, There are two things which we are to go to God for in order to this business, 1. For the safety of our persons, and 2. For the satisfaction of our minds;
So then upon this account, There Are two things which we Are to go to God for in order to this business, 1. For the safety of our Persons, and 2. For the satisfaction of our minds;
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but that we think our selves so, that we have a freedom of Spirit, as well as a freedom of Condition; And this also is the Gift of God, who as he makes us to dwell in safety in regard of our estates;
but that we think our selves so, that we have a freedom of Spirit, as well as a freedom of Condition; And this also is the Gift of God, who as he makes us to dwell in safety in regard of our estates;
the Rulers of the Darkness of this world, and Spiritual wickednesses in High places, as it is in Eph. 6.12. God undertakes to set his people in safety from such as these likewise;
the Rulers of the Darkness of this world, and Spiritual Wickednesses in High places, as it is in Ephesians 6.12. God undertakes to Set his people in safety from such as these likewise;
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that while they may attempt, yet at least they may not prevail, and though prevail for a while, yet they may not prevail alwayes and finally, but at last he disappointed.
that while they may attempt, yet At lest they may not prevail, and though prevail for a while, yet they may not prevail always and finally, but At last he disappointed.
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And so now I have done also with the second general part of the Text, which is the Ground or Foundation of this Priviledge in the Prophet David, and with him in the rest of Gods people, and so with the whole Text it self,
And so now I have done also with the second general part of the Text, which is the Ground or Foundation of this Privilege in the Prophet David, and with him in the rest of God's people, and so with the Whole Text it self,
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It is the great advantage of those who have acquaintance and interest in God, that they have somewhat to support and sustain them in the worst and most desolate Condition;
It is the great advantage of those who have acquaintance and Interest in God, that they have somewhat to support and sustain them in the worst and most desolate Condition;
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when they can find comfort in nothing else, yet they are sure to meet with it in Him. For which purpose they are still careful to make their Applications to Him.
when they can find Comfort in nothing Else, yet they Are sure to meet with it in Him. For which purpose they Are still careful to make their Applications to Him.
And this was the case of the Author of this Psalm, which we have now before us, which (though it have not his Inscription upon it) yet is concluded with many others besides of the like nature with it to be the Prophet Davids, penned by him at some sad time, and in some sad condition, as it is probably thought when he was banished from his own home,
And this was the case of the Author of this Psalm, which we have now before us, which (though it have not his Inscription upon it) yet is concluded with many Others beside of the like nature with it to be the Prophet Davids, penned by him At Some sad time, and in Some sad condition, as it is probably Thought when he was banished from his own home,
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and followed Him as a Partridg upon the mountains, as himself expresses it, 1 Sam. 26.20. He begins with the Intimations of his ardent Affection towards God, and thence proceeds to a further Aggravation of his miseries and calamities in the Verses that follow.
and followed Him as a Partridge upon the Mountains, as himself Expresses it, 1 Sam. 26.20. He begins with the Intimations of his Ardent Affection towards God, and thence proceeds to a further Aggravation of his misery's and calamities in the Verses that follow.
And begin with the first in the first Verse, As the Hart panteth after the Water-brooks, so, &c. IN this present Verse before us we have signified to us the longings of a Believing Soul to God;
And begin with the First in the First Verse, As the Heart pants After the Water brooks, so, etc. IN this present Verse before us we have signified to us the longings of a Believing Soul to God;
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Wherein (as in all other Similitudes besides), there are two Parts considerable, The Proposition and the Reddition. The Proposition, that we have in those words, As the Hart panteth after the Water-brooks.
Wherein (as in all other Similitudes beside), there Are two Parts considerable, The Proposition and the Reddition. The Proposition, that we have in those words, As the Heart pants After the Water brooks.
And then proceed to the Proposition, which is prefixt by way of Illustration. Now the Reddition (I say) is this, My Soul panteth, &c. Where in the Example and Person of David, we have exhibited to us the right frame and temper, and character of a Christian Heart; that which the Psalmist professes here of himself for his own particular. It is likewise the disposition of every other Believer besides. Every true godly Soul is carryed out in large affections to God. There are two words in the Text for the expression of this Affection of a Christian;
And then proceed to the Proposition, which is prefixed by Way of Illustration. Now the Reddition (I say) is this, My Soul pants, etc. Where in the Exampl and Person of David, we have exhibited to us the right frame and temper, and character of a Christian Heart; that which the Psalmist Professes Here of himself for his own particular. It is likewise the disposition of every other Believer beside. Every true godly Soul is carried out in large affections to God. There Are two words in the Text for the expression of this Affection of a Christian;
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The one is in this present Verse, and that is (as we translate it), Panteth, though it be properly brayeth, or crieth out, (for so the Hebrew word Gnaras signifies).
The one is in this present Verse, and that is (as we translate it), Pants, though it be properly Brayeth, or cries out, (for so the Hebrew word Gnaras signifies).
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To speak distinctly of this present Passage and Branch of the Text which we have now before us, there are three Particulars which are here considerable in this Desire of this holy Man,
To speak distinctly of this present Passage and Branch of the Text which we have now before us, there Are three Particulars which Are Here considerable in this Desire of this holy Man,
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First, The Object of it, and that is God. Secondly, The Subject of it, and that is the Soul. Thirdly, The Exercise, or Activity of it, and that is, Panteth after. For the First.
First, The Object of it, and that is God. Secondly, The Subject of it, and that is the Soul. Thirdly, The Exercise, or Activity of it, and that is, Pants After. For the First.
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The Object of Davids desire it is here exprest to be God Himself, Thee, O God; and so it is in other places of Scripture; as Psal. 84.2. My heart and my flesh crieth out for the living God. And Psal. 86.4. Rejoyce the soul of thy servant, for unto thee, O Lord, do I lift up my soul.
The Object of Davids desire it is Here expressed to be God Himself, Thee, Oh God; and so it is in other places of Scripture; as Psalm 84.2. My heart and my Flesh cries out for the living God. And Psalm 86.4. Rejoice the soul of thy servant, for unto thee, Oh Lord, do I lift up my soul.
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what-ever comes short of this it is but contemptible to it, it despises it, and sets light by it as that which is far below and inferiour to it self. Therefore in Psal. 73.25. we find this zealous Expression, Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee.
whatever comes short of this it is but contemptible to it, it despises it, and sets Light by it as that which is Far below and inferior to it self. Therefore in Psalm 73.25. we find this zealous Expression, Whom have I in Heaven but thee? and there is none on Earth that I desire beside thee.
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These two places Heaven and Earth, do take in the whole compass and latitude of things desirable of us; but they have neither of them any thing less than God, which will content a Christians Heart,
These two places Heaven and Earth, do take in the Whole compass and latitude of things desirable of us; but they have neither of them any thing less than God, which will content a Christians Heart,
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I might open and enlarge this Point to you in divers and sundry Particulars, but I shall confine my self to two Heads, which (as I conceive) will take in all the rest.
I might open and enlarge this Point to you in diverse and sundry Particulars, but I shall confine my self to two Heads, which (as I conceive) will take in all the rest.
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First, Nothing but God in the Ordinances. When David says here and else-where, That his soul pants after God, we must understand it according to those conveyances which God has made of Himself to us:
First, Nothing but God in the Ordinances. When David Says Here and elsewhere, That his soul pants After God, we must understand it according to those conveyances which God has made of Himself to us:
these as God himself hath appointed them, and so far forth as he concurs with them, are Impartments to us of Himself. Now therefore does a good Christian desire to enjoy God in them,
these as God himself hath appointed them, and so Far forth as he concurs with them, Are Impartments to us of Himself. Now Therefore does a good Christian desire to enjoy God in them,
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Secondly, Nothing but God in the Creatures. A gracious Heart is not satisfied with any outward Comfort wherein he cannot relish the love and favour of God himself:
Secondly, Nothing but God in the Creatures. A gracious Heart is not satisfied with any outward Comfort wherein he cannot relish the love and favour of God himself:
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The second is after Thee simply: Thee considered abstractly from other things which come with thee. A good Christian is carried to God for himself alone,
The second is After Thee simply: Thee considered abstractly from other things which come with thee. A good Christian is carried to God for himself alone,
Secondly, After God as the God of all Comfort; for that likewise is another title which the Scripture fastens upon him, in 2 Cor. 1.3. Blessed be God &c. The Father of Mercies, and the God of all Comfort:
Secondly, After God as the God of all Comfort; for that likewise is Another title which the Scripture fastens upon him, in 2 Cor. 1.3. Blessed be God etc. The Father of mercies, and the God of all Comfort:
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As for those that do otherwise they forsake the fountain of these living waters, and seek unto themselves broken and empty pitchers which will hold none, Jer. 2.13.
As for those that do otherwise they forsake the fountain of these living waters, and seek unto themselves broken and empty pitchers which will hold none, Jer. 2.13.
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Thus in other places likewise, 'tis twice repeated, my Soul, &c. as Psal. 62.1. Truly my soul waiteth upon God, &c. Psal. 86.4. Rejoyce the soul of thy servant, &c. Isa. 26.9. With my soul have I desired thee in the night;
Thus in other places likewise, it's twice repeated, my Soul, etc. as Psalm 62.1. Truly my soul waits upon God, etc. Psalm 86.4. Rejoice the soul of thy servant, etc. Isaiah 26.9. With my soul have I desired thee in the night;
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The Soul has its longings, and its desires as well as the Body, and it has its Contentments answerable to those desires which are laid up in God himself,
The Soul has its longings, and its Desires as well as the Body, and it has its Contentment's answerable to those Desires which Are laid up in God himself,
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It is the advantage of Man above all these Creatures here below that he hath such Faculties bestowed upon him as whereby he may be able to converse with his Creator himself, which none other else can do besides him.
It is the advantage of Man above all these Creatures Here below that he hath such Faculties bestowed upon him as whereby he may be able to converse with his Creator himself, which none other Else can do beside him.
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What a sad and lamentable thing is it that Man having a mind fitted for the frame of it to have converse with the God of Life, should yet rest and content himself in such poor and transitory matters as the things of this present World!
What a sad and lamentable thing is it that Man having a mind fitted for the frame of it to have converse with the God of Life, should yet rest and content himself in such poor and transitory matters as the things of this present World!
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It is first of all earnest and vehement; that's intimated in these Expressions, and so we have it in other places of Scripture; as Psal. 84.2. My soul longeth, yea even fainteth for the Courts of the Lord.
It is First of all earnest and vehement; that's intimated in these Expressions, and so we have it in other places of Scripture; as Psalm 84.2. My soul Longeth, yea even fainteth for the Courts of the Lord.
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My heart and my flesh crieth out for the living God. Psal. 119.20. My soul breaketh for the longing that it hath unto thy Judgments at all times. And Psal. 143.6. I stretch forth my hands unto thee.
My heart and my Flesh cries out for the living God. Psalm 119.20. My soul breaks for the longing that it hath unto thy Judgments At all times. And Psalm 143.6. I stretch forth my hands unto thee.
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Ye know how it was with David once for the Waters of Bethlehem, in 2 Sam. 23, 15. David longed and said, Oh that one would give me to drink of the water of the well of Bethlehem.
You know how it was with David once for the Waters of Bethlehem, in 2 Sam. 23, 15. David longed and said, O that one would give me to drink of the water of the well of Bethlehem.
This well of water springing up unto eternal life, as our Saviour himself speaks of it, Joh. 4.14. He desired with a very great desire, and so do all other Believers besides him.
This well of water springing up unto Eternal life, as our Saviour himself speaks of it, John 4.14. He desired with a very great desire, and so do all other Believers beside him.
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A good Christian he is sensible of many weaknesses and defects in himself, he has many Corruptions to be subdued, many Temptations to be resisted, many Duties to be perform'd;
A good Christian he is sensible of many Weaknesses and defects in himself, he has many Corruptions to be subdued, many Temptations to be resisted, many Duties to be performed;
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Thirdly, Difficulty (sometimes) of obtaining him, that also promotes Desire. Those things which are easily come by Mens Desires are not so enlarged after them;
Thirdly, Difficulty (sometime) of obtaining him, that also promotes Desire. Those things which Are Easily come by Men's Desires Are not so enlarged After them;
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We see how it is with us in other matters, in the things of the World, what a poor and empty business stirs up our Desires here? How fond we are after toys and matters of no account,
We see how it is with us in other matters, in the things of the World, what a poor and empty business stirs up our Desires Here? How found we Are After toys and matters of no account,
This was the case here of the Prophet David, this desire in him towards God, it was of one that had already experience of the Goodness which was in him;
This was the case Here of the Prophet David, this desire in him towards God, it was of one that had already experience of the goodness which was in him;
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If so be ye have tasted, that the Lord is gracious, says the Apostle, 1 Pet. 2.2, 3. Children that have tasted the breast, they will so much the more eagerly cry for the impartment of it;
If so be you have tasted, that the Lord is gracious, Says the Apostle, 1 Pet. 2.2, 3. Children that have tasted the breast, they will so much the more eagerly cry for the impartment of it;
an imperfection in the nature of the things, which are not able to satisfie, and an imperfection in the person that thirsts, who inordinately desires them.
an imperfection in the nature of the things, which Are not able to satisfy, and an imperfection in the person that thirsts, who inordinately Desires them.
the one is natural, arising from its temper and constitution, and the other is occasional proceeding from the different state and condition in which it is.
the one is natural, arising from its temper and constitution, and the other is occasional proceeding from the different state and condition in which it is.
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There's such a suitableness and Connaturalness betwixt a gracious Soul and God, as that it is much carried out after him, from that agreement which it hath with him:
There's such a suitableness and Connaturalness betwixt a gracious Soul and God, as that it is much carried out After him, from that agreement which it hath with him:
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The third is their being hunted and pursued by the Dogs, which makes them never to rest till they betake themselves to some River for their refreshment, and the regaining of strength.
The third is their being hunted and pursued by the Dogs, which makes them never to rest till they betake themselves to Some River for their refreshment, and the regaining of strength.
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First, in case of remoteness from the Ordinances, and the opportunities of the publick Assemblies; this is one great occasion of this Thirst unto them:
First, in case of remoteness from the Ordinances, and the opportunities of the public Assemblies; this is one great occasion of this Thirst unto them:
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Look as the Harts, whiles they abide in the Deserts, and afar off from the Rivers of water, their Thirst is thereby more increased to such refreshments;
Look as the Hearts, while they abide in the Deserts, and afar off from the rivers of water, their Thirst is thereby more increased to such refreshments;
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and now he longs and thirsts after God with a great deal of vehemency and intension, being in a dry and thirsty Land, where no water was, (as when he was once in the Wilderness of Judah );
and now he longs and thirsts After God with a great deal of vehemency and intention, being in a dry and thirsty Land, where no water was, (as when he was once in the Wilderness of Judah);
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now his Soul thirsted for God, and his flesh longed after him, as he elsewhere expresses of himself, in Psal. 63.1, 2. And thus now likewise others of Gods servants,
now his Soul thirsted for God, and his Flesh longed After him, as he elsewhere Expresses of himself, in Psalm 63.1, 2. And thus now likewise Others of God's Servants,
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And so as in case of the remoteness of the Ordinances, so likewise (which we may refer to this Head), in the with-drawings of God himself is this Thirst increas'd,
And so as in case of the remoteness of the Ordinances, so likewise (which we may refer to this Head), in the withdrawings of God himself is this Thirst increased,
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when God hides his face from the Soul, then does it pant and breath after him. As thus David Psal. 13.2. How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me, &c. And Psal. 143.7, 8. Hear me speedily, O Lord, my spirit faileth.
when God hides his face from the Soul, then does it pant and breath After him. As thus David Psalm 13.2. How long wilt thou forget me, Oh Lord, for ever? How long wilt thou hide thy face from me, etc. And Psalm 143.7, 8. Hear me speedily, Oh Lord, my Spirit Faileth.
Hide not thy face from me lest I be like, &c. Cause me to hear thy loving kindness, &c. Look as the Child crys most after the Mother when she hides her self,
Hide not thy face from me lest I be like, etc. Cause me to hear thy loving kindness, etc. Look as the Child cries most After the Mother when she hides her self,
as the Child whiles the Mother holds it thinks to stand upon its own legs: But when God begins to leave and forsake them, then they see their own frailty,
as the Child while the Mother holds it thinks to stand upon its own legs: But when God begins to leave and forsake them, then they see their own frailty,
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and can see but little reason for them, as the Daughters of Jerusalem sometime to the Spouse of Christ, What is thy Beloved more than another Beloved? &c. Well,
and can see but little reason for them, as the Daughters of Jerusalem sometime to the Spouse of christ, What is thy beloved more than Another beloved? etc. Well,
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Secondly, In a state of guilt and corruption. The Hart when it has devoured Serpents, it is burnt up with the poyson of them, from whence it pants after the rivers of waters;
Secondly, In a state of guilt and corruption. The Heart when it has devoured Serpents, it is burned up with the poison of them, from whence it pants After the Rivers of waters;
for which it thirsts for the water of that fountain which is open'd to the House of David, for sin and for uncleanness, Zach. 13.1. It thirsts after God in Justification, for the pardoning of the guilt of Sin to it;
for which it thirsts for the water of that fountain which is opened to the House of David, for since and for uncleanness, Zach 13.1. It thirsts After God in Justification, for the pardoning of the guilt of since to it;
First, For the taking away of the guilt of Sin in Justification. It thirsts after God so, there's nothing which will satisfie a guilty Conscience but pardon and remission of Sin,
First, For the taking away of the guilt of since in Justification. It thirsts After God so, there's nothing which will satisfy a guilty Conscience but pardon and remission of since,
Oh it thinks with it self as David has proclaim'd about it, Blessed is the man whose iniquities are forgiven, &c. and it is restless till it attains unto it. As in Job 8.21. And why dost thou not pardon my transgression, and take away mine iniquity from me, &c. There's no poor Malefactor upon Earth which can more long for a pardon from men than the Soul which is made sensible of guilt does for a pardon to be given it from God.
O it thinks with it self as David has proclaimed about it, Blessed is the man whose iniquities Are forgiven, etc. and it is restless till it attains unto it. As in Job 8.21. And why dost thou not pardon my Transgression, and take away mine iniquity from me, etc. There's no poor Malefactor upon Earth which can more long for a pardon from men than the Soul which is made sensible of guilt does for a pardon to be given it from God.
This is that which we shall find holy Job sometimes complaining of him for, as Job 10.16. Thou huntest me as a fierce Lion, &c. And Job 13.25. Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? This is that which God sometimes does:
This is that which we shall find holy Job sometime complaining of him for, as Job 10.16. Thou huntest me as a fierce lion, etc. And Job 13.25. Wilt thou break a leaf driven to and from? and wilt thou pursue the dry stubble? This is that which God sometime does:
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as Job again of himself, When the terrors of God do set themselves in array against him, Job 6.4. This will certainly make him to thirst, and that amain.
as Job again of himself, When the terrors of God do Set themselves in array against him, Job 6.4. This will Certainly make him to thirst, and that amain.
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They are much in such desires when they are stung with the fiery Serpent, they have then their eyes to the Brasen one, which to this purpose is lifted up for them as an Help,
They Are much in such Desires when they Are stung with the fiery Serpent, they have then their eyes to the Brazen one, which to this purpose is lifted up for them as an Help,
And thus have we this Profession of David both considered simply in it self, as also in its Comparative Illustration, As the Hart panteth after the water-brooks,
And thus have we this Profession of David both considered simply in it self, as also in its Comparative Illustration, As the Heart pants After the Water brooks,
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We may further take notice of some other things by the way, and as it were Collaterally, from this Passage before us, My Soul panteth after thee, O God. As namely,
We may further take notice of Some other things by the Way, and as it were Collaterally, from this Passage before us, My Soul pants After thee, Oh God. As namely,
He expresses it not only as a Complaint, in reference to what he wanted, but likewise moreover as an Argument in reference to what he would fain enjoy.
He Expresses it not only as a Complaint, in Referente to what he wanted, but likewise moreover as an Argument in Referente to what he would fain enjoy.
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these will suck them, and swallow them, and draw the sweetness out of them; and God loves to bestow his Blessings there where they will be most improved.
these will suck them, and swallow them, and draw the sweetness out of them; and God loves to bestow his Blessings there where they will be most improved.
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And when we sing this Psalm (says Chrysostom ) as they were sung it seems in his days) that we do not only utter the words but also endeavour for the spirit and mind from whence they came in this holy man.
And when we sing this Psalm (Says Chrysostom) as they were sung it seems in his days) that we do not only utter the words but also endeavour for the Spirit and mind from whence they Come in this holy man.
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as well as David. The contrary is the temper of many in their loathings and nauseations of these matters, the waters of the Sanctuary it self are but bitter unto them.
as well as David. The contrary is the temper of many in their loathings and nauseations of these matters, the waters of the Sanctuary it self Are but bitter unto them.
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If by Providence we should be driven into Exile, Banishment, Imprisonment, Desolation, not to think that we are hereby altogether deprived of God; for that we are not:
If by Providence we should be driven into Exile, Banishment, Imprisonment, Desolation, not to think that we Are hereby altogether deprived of God; for that we Are not:
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Where God gives opportunity for it he will convey himself in his Ordinances; Where he denies his Ordinances, he can and will also do it some other way.
Where God gives opportunity for it he will convey himself in his Ordinances; Where he Denies his Ordinances, he can and will also do it Some other Way.
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It is the nature and manner of those who have their Affections set upon any thing more than ordinary, that it's never either out of their minds, or out of their mouths. That which is much in mens desires, it is commonly much in their thoughts; and that which is much in their hearts, is much in their lips. This is observable of us,
It is the nature and manner of those who have their Affections Set upon any thing more than ordinary, that it's never either out of their minds, or out of their mouths. That which is much in men's Desires, it is commonly much in their thoughts; and that which is much in their hearts, is much in their lips. This is observable of us,
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as in Temporals, so likewise in Spirituals; and as in the things of the World, so in the things of God. An Instance whereof we have before us in the Example of the Prophet David here in this Psalm; He had in the first Verse of it, exprest his longing desire which was in him after Communion with God; and that illustrated by a similitude of the Stag after the Rivers of Water;
as in Temporals, so likewise in Spirituals; and as in the things of the World, so in the things of God. an Instance whereof we have before us in the Exampl of the Prophet David Here in this Psalm; He had in the First Verse of it, expressed his longing desire which was in him After Communion with God; and that illustrated by a similitude of the Stag After the rivers of Water;
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Now, he does not content himself only with his expression there; but he adds here another unto it, of the like nature and quality with it, and pertinent to it;
Now, he does not content himself only with his expression there; but he adds Here Another unto it, of the like nature and quality with it, and pertinent to it;
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And so it doth declare unto us, The affections of a gracious heart to God, which are very vehement and importunate. But this is a Point which we have already spoken unto, out of the former Verse;
And so it does declare unto us, The affections of a gracious heart to God, which Are very vehement and importunate. But this is a Point which we have already spoken unto, out of the former Verse;
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This proceeds not so much from Ostentation, but rather from the strength of Affections, and desire to draw on others into the same condition with them;
This proceeds not so much from Ostentation, but rather from the strength of Affections, and desire to draw on Others into the same condition with them;
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therefore does the Psalmist here explain himself, what he means, by adding the term of living to it, The living God. This is the Title or Denomination which is here put upon the true God, as distinguishing him from all others;
Therefore does the Psalmist Here explain himself, what he means, by adding the term of living to it, The living God. This is the Title or Denomination which is Here put upon the true God, as distinguishing him from all Others;
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First, Take it in it self, The living God. This (I say) is one Character whereby God is distinguisht to us in Scripture, Jer. 10.10. The Lord is the true God, he is the living God. Dan. 6.26. He is the living God, and stedfast for ever. 1 Thes. 1.9. The living and the true God.
First, Take it in it self, The living God. This (I say) is one Character whereby God is distinguished to us in Scripture, Jer. 10.10. The Lord is the true God, he is the living God. Dan. 6.26. He is the living God, and steadfast for ever. 1 Thebes 1.9. The living and the true God.
First, Originally, Because he only hath Life in himself, and of himself; and all Creatures have it from him, Psal. 36.9. With thee is the fountain of life. 1 Tim. 6.16. Who only hath immortality. Joh. 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself.
First, Originally, Because he only hath Life in himself, and of himself; and all Creatures have it from him, Psalm 36.9. With thee is the fountain of life. 1 Tim. 6.16. Who only hath immortality. John 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself.
Secondly, Operatively, Because he is the only giver of life unto man, Gen. 2.7. God breath'd into his nostrils the breath of life, and man became a living soul. Act. 17.25. He giveth to all life, and breath, and all things.
Secondly, Operatively, Because he is the only giver of life unto man, Gen. 2.7. God breathed into his nostrils the breath of life, and man became a living soul. Act. 17.25. He gives to all life, and breath, and all things.
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The Natural Life, it is God and Christ who is the giver of this, Joh. 1.4. In him was life, and the life was the light of men. The Spiritual life, Gal. 2.20. The life which I now live in the flesh, I live by the faith of the Son of God:
The Natural Life, it is God and christ who is the giver of this, John 1.4. In him was life, and the life was the Light of men. The Spiritual life, Gal. 2.20. The life which I now live in the Flesh, I live by the faith of the Son of God:
namely, from that communication of his Spirit, by which he regenerates his Children to his Image; Eph. 2.1. You hath he quickened, who were dead in trespasses and sins.
namely, from that communication of his Spirit, by which he regenerates his Children to his Image; Ephesians 2.1. You hath he quickened, who were dead in Trespasses and Sins.
As also by a continual influence thereof, bears them up in this Spiritual life. And Eternal life, the life of Glory, that is from the same Spring likewise; Joh. 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And 1 Joh. 5.20. This is the true God, and eternal life.
As also by a continual influence thereof, bears them up in this Spiritual life. And Eternal life, the life of Glory, that is from the same Spring likewise; John 17.2. Thou hast given him power over all Flesh, that he should give Eternal life to as many as thou hast given him. And 1 John 5.20. This is the true God, and Eternal life.
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Thirdly, God is said to be the Living God (as I hinted before) by way of Distinction, and in opposition to all the false gods of the Heathens, Psal. 135.15, &c. They have eyes and see not, &c. neither is there any breath in their nostrils:
Thirdly, God is said to be the Living God (as I hinted before) by Way of Distinction, and in opposition to all the false God's of the heathens, Psalm 135.15, etc. They have eyes and see not, etc. neither is there any breath in their nostrils:
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First, Activity; and secondly, Permanency. Life, it speaks motion; and life, it speaks continuance, and the abiding of the person that lives; and each of them very comfortable,
First, Activity; and secondly, Permanency. Life, it speaks motion; and life, it speaks Continuance, and the abiding of the person that lives; and each of them very comfortable,
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What's the terror and misery of all wicked and ungodly men? Why, it is this, That they have to do with the God that lives; It is a fearful thing to fall into the hands of the living God, Heb. 10.3.
What's the terror and misery of all wicked and ungodly men? Why, it is this, That they have to do with the God that lives; It is a fearful thing to fallen into the hands of the living God, Hebrew 10.3.
Secondly, As this living God speaks Activity, so it likewise speaks Permanency; Therefore we find these two, of his living and abiding, join'd together, in the places before-cited;
Secondly, As this living God speaks Activity, so it likewise speaks Permanency; Therefore we find these two, of his living and abiding, joined together, in the places before-cited;
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and he executes this Priesthood accordingly, being able to save to the uttermost, because he ever liveth, &c. This Notion of the Living God, it is matter of great encouragement and consolation to the people of God.
and he executes this Priesthood accordingly, being able to save to the uttermost, Because he ever lives, etc. This Notion of the Living God, it is matter of great encouragement and consolation to the people of God.
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namely, by having recourse to this living God, who hath life in himself, and is able to put life into us, both the life of grace and comfort. And so much may be spoken of this phrase, The living God, as considered simply in it self,
namely, by having recourse to this living God, who hath life in himself, and is able to put life into us, both the life of grace and Comfort. And so much may be spoken of this phrase, The living God, as considered simply in it self,
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and the preserver of it in him, which is most consonant and agreeable to that which follows in the latter clause of the Text. This is the temper and disposition of gracious hearts, to long after spiritual enlivenings;
and the preserver of it in him, which is most consonant and agreeable to that which follows in the latter clause of the Text. This is the temper and disposition of gracious hearts, to long After spiritual enlivenings;
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If God doth but bestow upon them outward comforts, uphold and sustain their natural life with the appendices and appurtenances of it, that's all they take care for, or look after.
If God does but bestow upon them outward comforts, uphold and sustain their natural life with the Appendices and appurtenances of it, that's all they take care for, or look After.
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First, the Phrase or manner of expression. And Secondly, The Truth it self. For the first, The Phrase or manner of expression, to speak a little to that.
First, the Phrase or manner of expression. And Secondly, The Truth it self. For the First, The Phrase or manner of expression, to speak a little to that.
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The Psalmist when he would signifie his great desire of enjoyment of the Ordinances, he does it by this expression of appearing before God. What do we learn from hence? Namely, That in our approach to these duties, we do indeed especially do so;
The Psalmist when he would signify his great desire of enjoyment of the Ordinances, he does it by this expression of appearing before God. What do we Learn from hence? Namely, That in our approach to these duties, we do indeed especially do so;
We are present before God every-where, and in whatsoever we take in hand; Whither shall I fly from thy presence? says David in another place, Psal. 139.7. Gods Essential presence it is extended to all places and persons.
We Are present before God everywhere, and in whatsoever we take in hand; Whither shall I fly from thy presence? Says David in Another place, Psalm 139.7. God's Essential presence it is extended to all places and Persons.
and therefore coming to them, is called appearing before him. Thus Cornelius to Peter, Act. 10.33, Now therefore we are all here present before God to hear, &c. The consideration of this Point teaches us therefore an awful reverence when we come to such things as these:
and Therefore coming to them, is called appearing before him. Thus Cornelius to Peter, Act. 10.33, Now Therefore we Are all Here present before God to hear, etc. The consideration of this Point Teaches us Therefore an awful Reverence when we come to such things as these:
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First, Preparation afore-hand. Those who are to come into the presence but of some Earthly Prince, they will fit and address themselves suitably to the Presence into which they come.
First, Preparation aforehand. Those who Are to come into the presence but of Some Earthly Prince, they will fit and address themselves suitably to the Presence into which they come.
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This is that which God hath said, That he will be sanctified in all those that draw near unto him, &c. Therefore for any to appear before him in an unholy and unsanctified manner, it may provoke his wrath against them,
This is that which God hath said, That he will be sanctified in all those that draw near unto him, etc. Therefore for any to appear before him in an unholy and unsanctified manner, it may provoke his wrath against them,
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The Reason of it is this, Because there is more of Gods beauty and lustre. To see thy power and thy glory ▪ as I have seen thee in the Sanctuary, says he, Psal. 63.2. And Psal. 27.4.
The Reason of it is this, Because there is more of God's beauty and lustre. To see thy power and thy glory ▪ as I have seen thee in the Sanctuary, Says he, Psalm 63.2. And Psalm 27.4.
Therefore this meets with the contrary practice of a great many people, which withdraw from such things as these are, which forsake the Assemblies of Gods people,
Therefore this meets with the contrary practice of a great many people, which withdraw from such things as these Are, which forsake the Assemblies of God's people,
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And so by taking a preposterous course, do bring mischief upon their own Souls. God blasts and curses those performances which take from his publick Ordinances.
And so by taking a preposterous course, do bring mischief upon their own Souls. God blasts and curses those performances which take from his public Ordinances.
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they rather say, When shall we be gone and depart from him? Ye said also, Behold, what a weariness is it? and ye have snuff'd at it, &c. Mal. 1.13. And Amos 8.5. When will the Sabbath be gone? &c. There are many which are never worse than when they are employ'd in such kind of performances.
they rather say, When shall we be gone and depart from him? You said also, Behold, what a weariness is it? and you have snuffed At it, etc. Malachi 1.13. And Amos 8.5. When will the Sabbath be gone? etc. There Are many which Are never Worse than when they Are employed in such kind of performances.
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How far are these from the temper and disposition of this holy man David? Oh when shall I come and appear before God! He was impatient in the deprival, there where others are impatient in the enjoyment.
How Far Are these from the temper and disposition of this holy man David? O when shall I come and appear before God! He was impatient in the deprival, there where Others Are impatient in the enjoyment.
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And so for the Sacraments, and in particular that of the Lords Supper; How does a true Believer thirst after this! And as God graciously invites; Ho every one that thirsteth;
And so for the Sacraments, and in particular that of the lords Supper; How does a true Believer thirst After this! And as God graciously invites; Ho every one that Thirsteth;
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From whence we may observe thus much, That Christians are never so sensible of the worth of the means of Grace, as at such time as they are debar'd from them.
From whence we may observe thus much, That Christians Are never so sensible of the worth of the means of Grace, as At such time as they Are debarred from them.
Now that David was at this distance; Oh now when shall I come, &c. 1 Sam. 3.1. The word of the Lord was precious in those days; there was no open vision.
Now that David was At this distance; O now when shall I come, etc. 1 Sam. 3.1. The word of the Lord was precious in those days; there was no open vision.
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it makes men to set their minds on work, and to consider of the excellency of these things, which at other times they little regard, or take notice of.
it makes men to Set their minds on work, and to Consider of the excellency of these things, which At other times they little regard, or take notice of.
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The second (which we may likewise take in by way of overplus and advantage) is of appearance before God in Heaven, in the more immediate embracings of him.
The second (which we may likewise take in by Way of overplus and advantage) is of appearance before God in Heaven, in the more immediate embracings of him.
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This is that appearance which we find mention'd in other places of Scripture; as Col. 3.4. When Christ who is our life shall appear, we also shall appear with him in glory. And 1 Joh. 3.2. We know, that when he appears, we shall be like him;
This is that appearance which we find mentioned in other places of Scripture; as Col. 3.4. When christ who is our life shall appear, we also shall appear with him in glory. And 1 John 3.2. We know, that when he appears, we shall be like him;
And this is the nature and disposition of all the Servants of God, they desire to be with Christ, Phil. 1.23. This they do upon divers grounds and considerations:
And this is the nature and disposition of all the Servants of God, they desire to be with christ, Philip 1.23. This they do upon diverse grounds and considerations:
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which they mourn and groan under, as Paul sometimes did, Oh wretched man that I am, who shall deliver me, &c. Rom. 7.24. There's the combate betwixt the Flesh and the Spirit;
which they mourn and groan under, as Paul sometime did, O wretched man that I am, who shall deliver me, etc. Rom. 7.24. There's the combat betwixt the Flesh and the Spirit;
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And these are tedious to a gracious heart, which are cured no other way than by this appearing; Therefore, Oh when shall I come and appear before God! When the Flesh shall be subdued to the Spirit, Nature to Grace, Corruption to the Principles of Holiness and the New Creature in us:
And these Are tedious to a gracious heart, which Are cured no other Way than by this appearing; Therefore, O when shall I come and appear before God! When the Flesh shall be subdued to the Spirit, Nature to Grace, Corruption to the Principles of Holiness and the New Creature in us:
How can we blame the Servants of God for such longings and pantings as these in them, in such circumstances, and in such conditions! Surely we cannot do it.
How can we blame the Servants of God for such longings and pantings as these in them, in such Circumstances, and in such conditions! Surely we cannot do it.
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and they have such mixtures together with them, as do very much diminish from them. We have Grace, but with much weakness and infirmity, both in our selves and others.
and they have such mixtures together with them, as do very much diminish from them. We have Grace, but with much weakness and infirmity, both in our selves and Others.
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they have peace mingled with trouble, comfort with sorrow, the joys of the Holy Ghost, with the terrors and arrows of the Almighty, now and then following upon them.
they have peace mingled with trouble, Comfort with sorrow, the Joys of the Holy Ghost, with the terrors and arrows of the Almighty, now and then following upon them.
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Therefore let us judg and discern of our selves by this Character, Whether or no are we such as have such desires as these in us? Whether or no do we love this appearing? Surely, it is much to be suspected, That the generality of men in the world are of another mind;
Therefore let us judge and discern of our selves by this Character, Whither or no Are we such as have such Desires as these in us? Whither or no do we love this appearing? Surely, it is much to be suspected, That the generality of men in the world Are of Another mind;
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so far from longing for it, as that they rather wish it never might be, that so they might the better go on and enjoy their sinful courses and lusts (as they hope) without disturbance.
so Far from longing for it, as that they rather wish it never might be, that so they might the better go on and enjoy their sinful courses and Lustiest (as they hope) without disturbance.
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Who shall dwell with the devouring fire? Who shall dwell with the everlasting burnings? This living God, he is not for such as these to come near him: No;
Who shall dwell with the devouring fire? Who shall dwell with the everlasting burnings? This living God, he is not for such as these to come near him: No;
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as Spouses and Brides that wish and look for the coming of their Beloved's, and prepare for their own going unto them. This consists in sundry Particulars:
as Spouses and Brides that wish and look for the coming of their Beloved's, and prepare for their own going unto them. This consists in sundry Particulars:
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and they promise themselves great matters from it. They have enlarging fansies, and therefore they have enlarged desires answerable and sutable thereunto.
and they promise themselves great matters from it. They have enlarging fancies, and Therefore they have enlarged Desires answerable and suitable thereunto.
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So much for that, which is the second Explication of this passage, and the Second General Part of the Text. And so I have done with the second Verse also of this Psalm, My soul thirsteth for God, for the living God:
So much for that, which is the second Explication of this passage, and the Second General Part of the Text. And so I have done with the second Verse also of this Psalm, My soul Thirsteth for God, for the living God:
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The Afflictions of Gods People in this World, they are not only grievous, but many, not in one kind only but in another; not only privative in the denial of Comforts,
The Afflictions of God's People in this World, they Are not only grievous, but many, not in one kind only but in Another; not only privative in the denial of Comforts,
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but also positive in the infliction of evils, and that one on the neck of another. This we may observe in the Prophet David here in this Text, he had been deprived of the Ordinances in the former verses. And here he has now added the reproaches of Enemies, which is laid down in two distinct verses, the third and tenth of this Psalm. And so we shall joyn them both together in the handling with Gods assistance.
but also positive in the infliction of evils, and that one on the neck of Another. This we may observe in the Prophet David Here in this Text, he had been deprived of the Ordinances in the former Verses. And Here he has now added the Reproaches of Enemies, which is laid down in two distinct Verses, the third and tenth of this Psalm. And so we shall join them both together in the handling with God's assistance.
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The carriage of the Enemies, that we have in those words, They reproach me, whiles they daily say unto me, where is thy God? The entertainment of this their carriage, that we have in two Expressions, in ver. 3, 10. In the 3d. My tears, &c. in the 10th. As with a Sword, &c. I proceed.
The carriage of the Enemies, that we have in those words, They reproach me, while they daily say unto me, where is thy God? The entertainment of this their carriage, that we have in two Expressions, in ver. 3, 10. In the 3d. My tears, etc. in the 10th. As with a Sword, etc. I proceed.
First, the nature of it, and that was Reproach. Secondly, the Expression of it, They say unto me. Thirdly, the Constancy of it, Daily or all the day long.
First, the nature of it, and that was Reproach. Secondly, the Expression of it, They say unto me. Thirdly, the Constancy of it, Daily or all the day long.
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The Enemies of Gods People they are a scornful and reproachful Generation, they are such as give themselves up to an outragious and virulent tongue, which they make use of upon all occasions against those which are good.
The Enemies of God's People they Are a scornful and reproachful Generation, they Are such as give themselves up to an outrageous and virulent tongue, which they make use of upon all occasions against those which Are good.
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thus it was in Abraham 's Family in the carriage of Ishmael to Isaac; Sarah saw the Son of Hagar the Egyptian which she had born unto Abraham mocking, which the Apostle in Gal. 4.29. calls Persecution; He which was born after the Flesh persecuted him that was born after the Spirit.
thus it was in Abraham is Family in the carriage of Ishmael to Isaac; Sarah saw the Son of Hagar the Egyptian which she had born unto Abraham mocking, which the Apostle in Gal. 4.29. calls Persecution; He which was born After the Flesh persecuted him that was born After the Spirit.
Come out, come out, thou man of Belial, &c. So Tobijah and Sanballat, and the rest of that cursed crew in Nehemiah, they reproached the Servants of God which were imploy'd in the building of Jerusalem. Rabshakeh, we have a special instance in him,
Come out, come out, thou man of Belial, etc. So Tobijah and Sanballat, and the rest of that cursed crew in Nehemiah, they reproached the Servants of God which were employed in the building of Jerusalem. Rabshakeh, we have a special instance in him,
as first, Their Malice and Hatred, and Envy. Enemies they are ill-affected, and therefore reproach. Friendship and Love, it is full of bowels and pity, and commiseration;
as First, Their Malice and Hatred, and Envy. Enemies they Are ill-affected, and Therefore reproach. Friendship and Love, it is full of bowels and pity, and commiseration;
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therefore they are call'd NONLATINALPHABET, unreasonable and absurd men, as it is in 2 Thes. 3.3. Lastly, Their Madness and Folly. Wicked Men would have less wickedness if they had but more wit;
Therefore they Are called, unreasonable and absurd men, as it is in 2 Thebes 3.3. Lastly, Their Madness and Folly. Wicked Men would have less wickedness if they had but more wit;
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yet being more immediate to the Soul, they are more irresistible, and sometimes hardlier supprest; but when they come forth into Words, they shew a great deal of naughtiness indeed;
yet being more immediate to the Soul, they Are more irresistible, and sometime hardlier suppressed; but when they come forth into Words, they show a great deal of naughtiness indeed;
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Thou sittest and speakest against thy brother, and slanderest thine own mothers son. The Spirit of God takes notice of Mens miscarriages in this particular.
Thou Sittest and Speakest against thy brother, and slanderest thine own mother's son. The Spirit of God Takes notice of Men's miscarriages in this particular.
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Besides, there was their malice in it, which is considerable in the end of their speeches which they tended to, (as we shall hear more hereafter.) They knew it was that which would grieve him,
Beside, there was their malice in it, which is considerable in the end of their Speeches which they tended to, (as we shall hear more hereafter.) They knew it was that which would grieve him,
it's suitable and agreeable to their nature, and those ungodly principles which are in them, which express and vent themselves accordingly in virulent speeches.
it's suitable and agreeable to their nature, and those ungodly principles which Are in them, which express and vent themselves accordingly in virulent Speeches.
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Well, to lay all these things together, seeing this is so indeed, that enemies and wicked Men are reproachful, that they are impudent and malicious in it, and constant to it:
Well, to lay all these things together, seeing this is so indeed, that enemies and wicked Men Are reproachful, that they Are impudent and malicious in it, and constant to it:
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there's no Man that sets his face towards Heaven but shall be sure to have one or other, at some time or other, in some degree or other, to persecute him in this regard.
there's no Man that sets his face towards Heaven but shall be sure to have one or other, At Some time or other, in Some degree or other, to persecute him in this regard.
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one that mourned for his very Enemies trouble, and fasted when they were sick; one that laboured to do good for evil, and to overcome malice with kindness;
one that mourned for his very Enemies trouble, and fasted when they were sick; one that laboured to do good for evil, and to overcome malice with kindness;
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How may we come to be so? I'le shew you how. First, By thoroughly considering and digesting this Example of Christ, Rom. 15.3. The reproaches of them that reproached thee fell on me.
How may we come to be so? I'll show you how. First, By thoroughly considering and digesting this Exampl of christ, Rom. 15.3. The Reproaches of them that reproached thee fell on me.
Let us look to Jesus the Author and Finisher of our Faith, who despised the shame, &c. Let us consider him who endured the contradiction of sinners against himself,
Let us look to jesus the Author and Finisher of our Faith, who despised the shame, etc. Let us Consider him who endured the contradiction of Sinners against himself,
We are ready to think much sometimes to suffer an ill word for a good cause, a nickname or slander, &c. But let us consider with our selves how many Christ has endured before us, what railings and revilings,
We Are ready to think much sometime to suffer an ill word for a good cause, a nickname or slander, etc. But let us Consider with our selves how many christ has endured before us, what railings and revilings,
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as it is in 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye, for the spirit of God and of glory resteth upon you, &c. So Mat. 5.11.
as it is in 1 Pet. 4.14. If you be reproached for the name of christ, happy Are you, for the Spirit of God and of glory rests upon you, etc. So Mathew 5.11.
and has great reward belonging unto it. This was that which encouraged Moses in Heb. 11.26. He esteemed the reproach of Christ greater riches than the Treasures of Egypt.
and has great reward belonging unto it. This was that which encouraged Moses in Hebrew 11.26. He esteemed the reproach of christ greater riches than the Treasures of Egypt.
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The fourth and last Particular which is to be considered of us in this first General, is the Specification of this Reproach in the opprobrious and contumelious question which these Enemies put here to David, Where is now thy God? And there are two things here further considerable.
The fourth and last Particular which is to be considered of us in this First General, is the Specification of this Reproach in the opprobrious and contumelious question which these Enemies put Here to David, Where is now thy God? And there Are two things Here further considerable.
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He conceals and hides himself from them, Isa. 45.15. Verily, thou art a God that hidest thy self, O God of Israel, &c. So Job 13.24. Why hidest thou thy face from me, and holdst me for thine enemy? And Psal. 13.1. How long wilt thou forget me, O Lord!
He conceals and hides himself from them, Isaiah 45.15. Verily, thou art a God that hidest thy self, Oh God of Israel, etc. So Job 13.24. Why hidest thou thy face from me, and holdest me for thine enemy? And Psalm 13.1. How long wilt thou forget me, Oh Lord!
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as if his People had no God at all with them. And he is very wise in such Dispensations, sometimes to punish security, and carnal confidence, and relying upon means;
as if his People had no God At all with them. And he is very wise in such Dispensations, sometime to Punish security, and carnal confidence, and relying upon means;
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This is the Disposition still of Men of the World, to judg of Gods presence with his People according to external Events, either good or bad happening unto them.
This is the Disposition still of Men of the World, to judge of God's presence with his People according to external Events, either good or bad happening unto them.
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Those that know any thing in Providence, and in the manner of Gods dealing with his People, they know that it is his usual manner to work oftentimes by Contraries;
Those that know any thing in Providence, and in the manner of God's dealing with his People, they know that it is his usual manner to work oftentimes by Contraries;
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and to be really most with his People when he seems to be absent from them, to vouchsafe them the comforts of his Spirit when he denies them outward Comforts;
and to be really most with his People when he seems to be absent from them, to vouchsafe them the comforts of his Spirit when he Denies them outward Comforts;
Whether they have interest in God, when his hand lies heavy upon them? Sure it is, they shall not be able to find help and comfort from him at such times as these are.
Whither they have Interest in God, when his hand lies heavy upon them? Sure it is, they shall not be able to find help and Comfort from him At such times as these Are.
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But howsoever in times of welfare and prosperity they may be then lively and jocund, yet in times of trouble and affliction they shall be dejected and all a-mort:
But howsoever in times of welfare and Prosperity they may be then lively and jocund, yet in times of trouble and affliction they shall be dejected and all amort:
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The next thing is the Question it self, which they ground upon this Foundation, and that is Where is now thy God? which according to either part of the Relation, on Davids part,
The next thing is the Question it self, which they ground upon this Foundation, and that is Where is now thy God? which according to either part of the Relation, on Davids part,
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First, Where is now thy God? that is, Where is the God that thou so much standst for? Or secondly, Where is now thy God? that is, Where is the God that stands so much for thee? According to the former Emphasis,
First, Where is now thy God? that is, Where is the God that thou so much Standest for? Or secondly, Where is now thy God? that is, Where is the God that Stands so much for thee? According to the former Emphasis,
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as if they should have said, You which are such a precise fellow, such a godly and holy man as you take your self to be, what do you now get by your Godliness,
as if they should have said, You which Are such a precise fellow, such a godly and holy man as you take your self to be, what do you now get by your Godliness,
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and your Holiness, and your Preciseness, & c? will it now stand you in any stead as things go with you? This is the desperateness of a wicked and malicious spirit, to take all occasions that may be of disparaging both Religion it self,
and your Holiness, and your Preciseness, & c? will it now stand you in any stead as things go with you? This is the desperateness of a wicked and malicious Spirit, to take all occasions that may be of disparaging both Religion it self,
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For so both (as I conceive) are included in this opprobrious Question, and that according to this first Explication and Emphasis which we now put upon it:
For so both (as I conceive) Are included in this opprobrious Question, and that according to this First Explication and Emphasis which we now put upon it:
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and what profit is it that we have kept his Ordinance? &c. Mal. 3.13, 14. Thus their words have been stout against the Lord, as it is there exprest.
and what profit is it that we have kept his Ordinance? etc. Malachi 3.13, 14. Thus their words have been stout against the Lord, as it is there expressed.
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So what is the Almighty that we should serve him? Job 21.15. This is the plot of the wicked Atheists to make Religion and Godliness it self of no account in the World.
So what is the Almighty that we should serve him? Job 21.15. This is the plot of the wicked Atheists to make Religion and Godliness it self of no account in the World.
Their chiefest aim and desire is, That Religion and Godliness might be blasted, and therefore they fasten upon these in their reproaches and contumelious speeches.
Their chiefest aim and desire is, That Religion and Godliness might be blasted, and Therefore they fasten upon these in their Reproaches and contumelious Speeches.
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They could wish there were no God at all; and therefore they ask, where he is? as one (who if they could help it) should not be at all indeed. As they live without God in the world, so if they could, they would drive him out of it.
They could wish there were not God At all; and Therefore they ask, where he is? as one (who if they could help it) should not be At all indeed. As they live without God in the world, so if they could, they would drive him out of it.
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that which David himself was once at another time so puzled withal, in Psal. 73.16, &c. We should take heed of consining Godliness to outward Prosperity,
that which David himself was once At Another time so puzzled withal, in Psalm 73.16, etc. We should take heed of consigning Godliness to outward Prosperity,
Then those things which others dispute against, they will be able to assert and to affirm from the sense and feeling of them in themselves, which they can never be beaten off from.
Then those things which Others dispute against, they will be able to assert and to affirm from the sense and feeling of them in themselves, which they can never be beaten off from.
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because, Whom the Lord loveth he chasteneth, and scourgeth every son that he receiveth, as it is in Heb. 12.6, &c. That's the first emphasis of this Question, Where is now thy God? i. e.
Because, Whom the Lord loves he Chasteneth, and scourges every son that he receives, as it is in Hebrew 12.6, etc. That's the First emphasis of this Question, Where is now thy God? i. e.
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and to think that he had now quite forsaken him, and cast him off. Here was not only their corrupt reasoning and arguing, which we toucht upon before;
and to think that he had now quite forsaken him, and cast him off. Here was not only their corrupt reasoning and arguing, which we touched upon before;
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Where's the God that you have made account of all this while, and whom you thought to have been so gracious to you? This is still the desire of the Enemy, to weaken the Faith and Comfort of the Church.
Where's the God that you have made account of all this while, and whom you Thought to have been so gracious to you? This is still the desire of the Enemy, to weaken the Faith and Comfort of the Church.
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Now this is his principal business, to weaken Gods childrens faith, and to possess them with doubtings and scruples of Gods love and favour towards them;
Now this is his principal business, to weaken God's Children's faith, and to possess them with doubtings and scruples of God's love and favour towards them;
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First, For the Principal Notion; This is that which is here signified to us, how grievous to the hearts of Gods people the reproaches of wicked men are,
First, For the Principal Notion; This is that which is Here signified to us, how grievous to the hearts of God's people the Reproaches of wicked men Are,
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My tears (from hence) have been my meat day and night; and as a sword in my bones, &c. This there is very great cause and ground for, why David was so troubled with these reproaches;
My tears (from hence) have been my meat day and night; and as a sword in my bones, etc. This there is very great cause and ground for, why David was so troubled with these Reproaches;
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Thorough teaching of the Law, dishonourest thou God? For the Name of God is blasphemed among the Gentiles, &c. Rom. 2.24. There's a great emphasis laid upon that.
Thorough teaching of the Law, dishonourest thou God? For the Name of God is blasphemed among the Gentiles, etc. Rom. 2.24. There's a great emphasis laid upon that.
Secondly, It was a questioning of his Goodness. That's another Attribute in God, The Lord Gracious and Merciful, &c. But now, Where is your God? is as much as, Where is now that Love,
Secondly, It was a questioning of his goodness. That's Another Attribute in God, The Lord Gracious and Merciful, etc. But now, Where is your God? is as much as, Where is now that Love,
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and Might, and Ability for you? As Moses makes it an Argument to God when he prays for the people, VVhat will the Heathen say? That the Lord could not deliver his people, &c. And so Rabshekah sets it, in Isa. 37.10. Let not thy God in whom thou trustest, deceive thee.
and Might, and Ability for you? As Moses makes it an Argument to God when he prays for the people, What will the Heathen say? That the Lord could not deliver his people, etc. And so Rabshekah sets it, in Isaiah 37.10. Let not thy God in whom thou trustest, deceive thee.
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and therefore does it on purpose, as Rabshakeh there in Isa. 36.11, 12, 13. This is very grievous to a good man to have any discouraged from owning of Gods way from such reproaches.
and Therefore does it on purpose, as Rabshakeh there in Isaiah 36.11, 12, 13. This is very grievous to a good man to have any discouraged from owning of God's Way from such Reproaches.
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Thirdly, As it was an heartning to the Enemy, and others which were ill affected. Oh this now flushes them, and nourishes them in their sinful compliance!
Thirdly, As it was an heartening to the Enemy, and Others which were ill affected. O this now flushes them, and Nourishes them in their sinful compliance!
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And how much more may a Christian say so of the true God, to those which ask this question in the Text, VVhere is thy God? As Mary Magdalen in the Gospel that stood weeping, VVhy weepest thou? why, They have taken away my Lord,
And how much more may a Christian say so of the true God, to those which ask this question in the Text, Where is thy God? As Marry Magdalen in the Gospel that stood weeping, Why Weepest thou? why, They have taken away my Lord,
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How do we stand affected upon such occasions as these are? Can we suffer God to be dishonoured? Can we endure our Brethren to be discouraged? Can we be content to have our Enemies heartned? Can we be patient to have Religion disgraced? Let us examine and search our zeal in these particulars, &c. And especially comparing it with our zeal in other matters, our own Cause, our own Interest, our own Honour, our own Advantage;
How do we stand affected upon such occasions as these Are? Can we suffer God to be dishonoured? Can we endure our Brothers to be discouraged? Can we be content to have our Enemies heartened? Can we be patient to have Religion disgraced? Let us examine and search our zeal in these particulars, etc. And especially comparing it with our zeal in other matters, our own Cause, our own Interest, our own Honour, our own Advantage;
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If we can be zealous and quickly moved here, and in the other case little or nothing affected, it is an argument that all is not so as it should be with us, &c.
If we can be zealous and quickly moved Here, and in the other case little or nothing affected, it is an argument that all is not so as it should be with us, etc.
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namely, How grievous to the hearts of Gods people the reproaches of wicked men are, and ought to be upon such occasions as were here administred to David, &c. The Second is the Emphaticalness of the Expressions, My tears have been my meat, &c. And as a sword in my bones.
namely, How grievous to the hearts of God's people the Reproaches of wicked men Are, and ought to be upon such occasions as were Here administered to David, etc. The Second is the Emphaticalness of the Expressions, My tears have been my meat, etc. And as a sword in my bones.
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That the reproach of Gods people in the language of Gods Spirit, is Murther; is killing in my bones, &c. There are words which are sharp as swords, as the Psalmist speaks, Psal. 55.21, As drawn swords, &c. Psal. 59.7, Swords are in their lips, &c. Psal. 64.3, Who whet their tongue like a sword, &c. So Prov. 12.18, There is that speaketh like the piercings of a sword;
That the reproach of God's people in the language of God's Spirit, is Murder; is killing in my bones, etc. There Are words which Are sharp as swords, as the Psalmist speaks, Psalm 55.21, As drawn swords, etc. Psalm 59.7, Swords Are in their lips, etc. Psalm 64.3, Who whet their tongue like a sword, etc. So Curae 12.18, There is that speaks like the piercings of a sword;
And so I have done also with the Second General in the Text, which is Davids entertainment of his Enemies insolent carriage, namely, with grief and indignation;
And so I have done also with the Second General in the Text, which is Davids entertainment of his Enemies insolent carriage, namely, with grief and Indignation;
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It is natural to those which are in trouble, to ruminate and chew upon their trouble, whereby they oftentimes make it so much the greater and heavier to themselves.
It is natural to those which Are in trouble, to ruminate and chew upon their trouble, whereby they oftentimes make it so much the greater and Heavier to themselves.
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He lies now at this time in a very sad and lamentable condition, persecuted and pursued by his Enemies, deprived of the Divine Ordinances, followed with Contumelies and Reproaches, left alone in the Wilderness and upon the Mountains; And now he hath leisure enough to bethink him of the sad condition in which he is,
He lies now At this time in a very sad and lamentable condition, persecuted and pursued by his Enemies, deprived of the Divine Ordinances, followed with Contumelies and Reproaches, left alone in the Wilderness and upon the Mountains; And now he hath leisure enough to bethink him of the sad condition in which he is,
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First, The Happiness of Davids former Condition. Secondly, The Impression which the recalling of it at present made upon him. The Happiness of his Condition;
First, The Happiness of Davids former Condition. Secondly, The Impression which the recalling of it At present made upon him. The Happiness of his Condition;
that we have in those words, For I had gone with the multitude, I went, &c. The Impression which the remembrance of it at present made upon him, in these, When I remember, &c. We begin with the first, viz. The Happiness of Davids former and by-past Condition:
that we have in those words, For I had gone with the multitude, I went, etc. The Impression which the remembrance of it At present made upon him, in these, When I Remember, etc. We begin with the First, viz. The Happiness of Davids former and bypast Condition:
when he considers and reflects upon it, that he had many to bear him company, and to attend upon him; that he had a large and a populous train, sutable to the state and condition in which he was,
when he considers and reflects upon it, that he had many to bear him company, and to attend upon him; that he had a large and a populous train, suitable to the state and condition in which he was,
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Secondly, It is a fence against danger, and a preservative from sadness and various temptations. In Eccles. 4.10. Wo unto him that is alone when he falleth, for he hath not another to help him. Again, Prov. 11.14. In the multitude of Counsellors there is safety.
Secondly, It is a fence against danger, and a preservative from sadness and various temptations. In Eccles. 4.10. Woe unto him that is alone when he falls, for he hath not Another to help him. Again, Curae 11.14. In the multitude of Counsellors there is safety.
Therefore those which live in such places as these of concourse, and frequency, and society, they are accordingly to make use of them, to acknowledg Gods goodness to them;
Therefore those which live in such places as these of concourse, and frequency, and society, they Are accordingly to make use of them, to acknowledge God's Goodness to them;
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And that which answers it now, is the several Congregations of Gods people, under several Pastors, where the means of Salvation are set up, and the Ordinances publickly administred.
And that which answers it now, is the several Congregations of God's people, under several Pastors, where the means of Salvation Are Set up, and the Ordinances publicly administered.
so often applied to this purpose; as Psal. 26.8. Lord, I have loved the Habitation of thy House, and the place where thine honour dwelleth. Psal. 84.4. Blessed are they that dwell in thy House, &c. Psal. 122.1. Let us go into the House of the Lord.
so often applied to this purpose; as Psalm 26.8. Lord, I have loved the Habitation of thy House, and the place where thine honour dwells. Psalm 84.4. Blessed Are they that dwell in thy House, etc. Psalm 122.1. Let us go into the House of the Lord.
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Because here God will be found, here he manifests and reveals himself, here he lays up his Treasures and Jewels, here he gives us sweet entertainment, as men are wont to do in their Houses;
Because Here God will be found, Here he manifests and reveals himself, Here he lays up his Treasures and Jewels, Here he gives us sweet entertainment, as men Are wont to do in their Houses;
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Secondly, That he took the multitude along with him, or he bare them company in it, I went with them; namely, the multitude which he had spoke of before.
Secondly, That he took the multitude along with him, or he bore them company in it, I went with them; namely, the multitude which he had spoke of before.
It is the same that David 's here was. And that upon these considerations: First, The Excellency and Glory of the Ordinances, which are there dispenc'd.
It is the same that David is Here was. And that upon these considerations: First, The Excellency and Glory of the Ordinances, which Are there dispensed.
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Even so doth a gracious heart in these Divine Dispensations. There's Power, and Glory, and Beauty in them, for which they are desirable, Psal. 27.4. & Psal. 63.2. All the Ordinances of God, they have a lustre and splendour.
Even so does a gracious heart in these Divine Dispensations. There's Power, and Glory, and Beauty in them, for which they Are desirable, Psalm 27.4. & Psalm 63.2. All the Ordinances of God, they have a lustre and splendour.
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The Word of God preached, it is the Power of God to Salvation, it is the laying open of the Riches of Christ, it is the Ministry of Reconciliation, as the Scripture sometimes expresses it.
The Word of God preached, it is the Power of God to Salvation, it is the laying open of the Riches of christ, it is the Ministry of Reconciliation, as the Scripture sometime Expresses it.
Secondly, The Necessity which a gracious heart finds of these things. Those things which are but delightful only, they are such as may sometimes be spared,
Secondly, The Necessity which a gracious heart finds of these things. Those things which Are but delightful only, they Are such as may sometime be spared,
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Thus are we to go to Gods House; Take heed to thy foot, when thou enterest into the House of God, Eccles. 5.1. There are many that come to such places as these, as if they were going to a Play-house, without any heedfulness or preparation at all.
Thus Are we to go to God's House; Take heed to thy foot, when thou enterest into the House of God, Eccles. 5.1. There Are many that come to such places as these, as if they were going to a Playhouse, without any heedfulness or preparation At all.
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David is here considerable of us under a double capacity; 1. As a Magistrate; and 2. As a Master of a Family; and in each consideration or relation it was very remarkable in him, that he went to the House of God with them.
David is Here considerable of us under a double capacity; 1. As a Magistrate; and 2. As a Master of a Family; and in each consideration or Relation it was very remarkable in him, that he went to the House of God with them.
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Thus the godly Magistrates have done in former Ages, not only David but divers others besides, Asa, Jehoshaphat, Hezekiah, Josiah, Nehemiah, &c. As it was their care to be good themselves,
Thus the godly Magistrates have done in former Ages, not only David but diverse Others beside, Asa, Jehoshaphat, Hezekiah, Josiah, Nehemiah, etc. As it was their care to be good themselves,
There's as much occasion now in regard of Mens backwardness and averseness; and there's as much necessity now in regard of Mens welfare and eternal Salvation concerned in it.
There's as much occasion now in regard of Men's backwardness and averseness; and there's as much necessity now in regard of Men's welfare and Eternal Salvation concerned in it.
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As for the inward acts of Religion Authority reaches not to them, at least immediately; we cannot make Men to believe and to repent, &c. But for the outward acts that it does;
As for the inward acts of Religion authority reaches not to them, At least immediately; we cannot make Men to believe and to Repent, etc. But for the outward acts that it does;
Secondly, As a Master of a Family; we may consider him also in that Capacity: So he went with his Children and Servants, and Domestical Relations thither also.
Secondly, As a Master of a Family; we may Consider him also in that Capacity: So he went with his Children and Servants, and Domestical Relations thither also.
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Thus it becomes all others to do, to take care that those who in such places belong unto them do mind Religion likewise, and frequent the publick Assemblies.
Thus it becomes all Others to do, to take care that those who in such places belong unto them do mind Religion likewise, and frequent the public Assemblies.
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Because their Souls are of worth, and precious, and such as they are intrusted withal; and for this purpose such Exhortations in Scripture are multiply'd upon them;
Because their Souls Are of worth, and precious, and such as they Are Entrusted withal; and for this purpose such Exhortations in Scripture Are multiplied upon them;
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How many Families are there, where Religion is not at all regarded or looked after by the Governours of them? How many are there that are very indifferent whether those that belong unto them go to the House of God,
How many Families Are there, where Religion is not At all regarded or looked After by the Governors of them? How many Are there that Are very indifferent whither those that belong unto them go to the House of God,
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If the thing it self be in some fashion regarded, yet in the mean time with how much disorder and confusion? the Husband goes one way, the Wife another;
If the thing it self be in Some fashion regarded, yet in the mean time with how much disorder and confusion? the Husband Goes one Way, the Wife Another;
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Where others went before him, he followed them, and went with the Multitude; where others staid behind, he drew them on and carried the Multitude along with him;
Where Others went before him, he followed them, and went with the Multitude; where Others stayed behind, he drew them on and carried the Multitude along with him;
First, He took the advantage of a Godly and Religious Example: when he saw multitudes of People with their Faces towards Sion, he struck in with them for one to make up their number, and went with them. As in Psal. 122.1. I was glad when they said unto me, Let us go to the House of the Lord.
First, He took the advantage of a Godly and Religious Exampl: when he saw Multitudes of People with their Faces towards Sion, he struck in with them for one to make up their number, and went with them. As in Psalm 122.1. I was glad when they said unto me, Let us go to the House of the Lord.
A gracious Heart closes with gracious Opportunities, follows gracious Patterns, and is led by gracious Allurements which are propounded unto it, not for Company only, but in it too.
A gracious Heart closes with gracious Opportunities, follows gracious Patterns, and is led by gracious Allurements which Are propounded unto it, not for Company only, but in it too.
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Who are these that fly as a cloud, and as the Doves to their windows? in Isa. 60.8. It is a comfortable sight to see many going together in such troops as these.
Who Are these that fly as a cloud, and as the Dove to their windows? in Isaiah 60.8. It is a comfortable sighed to see many going together in such troops as these.
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The second is as it exhibits his Priviledg, and that which was done to him in the Accommodations bestowed upon him, I went with them to the House of the Lord:
The second is as it exhibits his Privilege, and that which was done to him in the Accommodations bestowed upon him, I went with them to the House of the Lord:
The Mysteries of the Gospel, they are such things as the Angels themselves desire to pry into, 1 Pet. 1.12. And to Principalities and Powers is made known by the Church the manifold wisdom of God, Ephes. 3.10.
The Mysteres of the Gospel, they Are such things as the Angels themselves desire to pry into, 1 Pet. 1.12. And to Principalities and Powers is made known by the Church the manifold Wisdom of God, Ephesians 3.10.
There's nothing which does more secure and enlarge mercies to us than Thankfulness with faithful improvement, which therefore we should endeavour after in this Particular.
There's nothing which does more secure and enlarge Mercies to us than Thankfulness with faithful improvement, which Therefore we should endeavour After in this Particular.
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The third is the nature and quality of their Imployment when they were there; With the voice of joy and praise, with the multitude of them that kept holy-day.
The third is the nature and quality of their Employment when they were there; With the voice of joy and praise, with the multitude of them that kept holiday.
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And this is now further added by David, With the voice of joy and praise, &c. We see here first, what's the proper work of such Assemblies as these in general; Namely, holy and spiritual performances.
And this is now further added by David, With the voice of joy and praise, etc. We see Here First, what's the proper work of such Assemblies as these in general; Namely, holy and spiritual performances.
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When we come to the Congregations of Gods people, we should be exercised in such kind of Duties as are proper and pertinent to them, such as Blessing and Praising of God,
When we come to the Congregations of God's people, we should be exercised in such kind of Duties as Are proper and pertinent to them, such as Blessing and Praising of God,
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They shall be so from the condition of the place putting them upon it, and they shall be so also from their own disposition and gracious affection inclining them to it;
They shall be so from the condition of the place putting them upon it, and they shall be so also from their own disposition and gracious affection inclining them to it;
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For as the persons that remain in them, are vain, and loose, and unsavoury; so the Actions which they are employed about, are wicked, and scandalous, and abominable;
For as the Persons that remain in them, Are vain, and lose, and unsavoury; so the Actions which they Are employed about, Are wicked, and scandalous, and abominable;
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namely, In such Duties and Performances as are proper and agreeable hereunto. For although these Actions now mention'd, are works in themselves belonging to these Meetings;
namely, In such Duties and Performances as Are proper and agreeable hereunto. For although these Actions now mentioned, Are works in themselves belonging to these Meetings;
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and Praise, and Thanksgiving, and Blessing of God in the Congregation of his people. The work of praise and thanksgiving may be considered two manner of ways:
and Praise, and Thanksgiving, and Blessing of God in the Congregation of his people. The work of praise and thanksgiving may be considered two manner of ways:
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These are such as do affect and take them above any other besides; Psal. 92.1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, &c. And Psal. 147.1. It is good to sing praises to our God, for it is pleasant, and praise is comely, &c. And again, Psal. 33.1. Rejoice in the Lord, O ye righteous, for praise is comely for the upright.
These Are such as do affect and take them above any other beside; Psalm 92.1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy Name, etc. And Psalm 147.1. It is good to sing praises to our God, for it is pleasant, and praise is comely, etc. And again, Psalm 33.1. Rejoice in the Lord, Oh you righteous, for praise is comely for the upright.
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who upon any special occasion afforded them, do set apart Days of Acknowledgment and publick Thanksgiving, which are or ought to be kept in an holy and spiritual manner by them;
who upon any special occasion afforded them, do Set apart Days of Acknowledgment and public Thanksgiving, which Are or ought to be kept in an holy and spiritual manner by them;
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That which is the chiefest Holy-day of all, and is most of all to be observed by us, is the Sabbath, which is now the Lords-day. The great Holy-day among Christians, wherein they are especially to resort to the publick Assemblies and Congregations of the Saints.
That which is the chiefest Holiday of all, and is most of all to be observed by us, is the Sabbath, which is now the Lord's day. The great Holiday among Christians, wherein they Are especially to resort to the public Assemblies and Congregations of the Saints.
For where the Practice of the Apostles is found, there the Ordination of the Apostles, by the Instinct of the Holy Ghost himself, is necessarily supposed;
For where the Practice of the Apostles is found, there the Ordination of the Apostles, by the Instinct of the Holy Ghost himself, is necessarily supposed;
Therefore Athanasius sticks not to aver, That the Lord himself did change the Sabbath into the Lords-day; NONLATINALPHABET, in his Sermon of the Seed. And so Eusebius, towards the end of his Oration of the Praises of Constantine, he says, That Christ did prescribe and appoint, That every Week they should meet together,
Therefore Athanasius sticks not to aver, That the Lord himself did change the Sabbath into the Lord's day;, in his Sermon of the Seed. And so Eusebius, towards the end of his Oration of the Praises of Constantine, he Says, That christ did prescribe and appoint, That every Week they should meet together,
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Most certain it is, That this Day was very religiously kept by them, in the Preaching of the Word, Administration of the Sacraments, making Collections for the relief of the poor, Act. 20.7. 1 Cor. 16.2.
Most certain it is, That this Day was very religiously kept by them, in the Preaching of the Word, Administration of the Sacraments, making Collections for the relief of the poor, Act. 20.7. 1 Cor. 16.2.
And for Christ himself, he honoured it not only with his own Resurrection, but also with divers Apparitions to his Disciples after his Resurrection, Joh. 20.19, 20. With the effusion of the Holy Ghost on the Apostles on the Day of Pentecost, Act. 2.1.
And for christ himself, he honoured it not only with his own Resurrection, but also with diverse Apparitions to his Disciples After his Resurrection, John 20.19, 20. With the effusion of the Holy Ghost on the Apostles on the Day of Pentecost, Act. 2.1.
For that is spoken of the Resurrection, Christ himself being the Interpreter. Now the sanctifying or keeping holy of this Day, does not consist in meer idleness,
For that is spoken of the Resurrection, christ himself being the Interpreter. Now the sanctifying or keeping holy of this Day, does not consist in mere idleness,
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or in cessation from work, or labour, but in somewhat more which is further intended. Indeed in this day we are to rest from our worldly Imployments, works of Gain,
or in cessation from work, or labour, but in somewhat more which is further intended. Indeed in this day we Are to rest from our worldly Employments, works of Gain,
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But we are to be further conversant in the works of Piety and Religion, reading of the Scriptures, hearing of the Word preached, Prayers and Singing of Psalms, Administration of the Sacraments, giving of Almes,
But we Are to be further conversant in the works of Piety and Religion, reading of the Scriptures, hearing of the Word preached, Prayers and Singing of Psalms, Administration of the Sacraments, giving of Alms,
and have been made partakers of them, When I remember, &c. then I pour, &c. The Reason of it is this, Because these know what they are, that which makes Men to be indifferent in their desires to these matters, is because they know not the sweetness which is in them, Ignoti nulla cupido; but now those who have formerly enjoy'd them are made sensible in this particular.
and have been made partakers of them, When I Remember, etc. then I pour, etc. The Reason of it is this, Because these know what they Are, that which makes Men to be indifferent in their Desires to these matters, is Because they know not the sweetness which is in them, Ignoti nulla Cupido; but now those who have formerly enjoyed them Are made sensible in this particular.
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What does this teach us, but so much the more to prize these Opportunities now whiles we enjoy them? for else when they are gone, the very thoughts of them will be very bitter and tedious to us.
What does this teach us, but so much the more to prize these Opportunities now while we enjoy them? for Else when they Are gone, the very thoughts of them will be very bitter and tedious to us.
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To have no Prophet amongst them, as it is in the Psal. 74.9. Oh it's a sad condition, and will be thought so, if ever God should chance to bring us into it!
To have no Prophet among them, as it is in the Psalm 74.9. O it's a sad condition, and will be Thought so, if ever God should chance to bring us into it!
then it will be a grievous remembrance indeed, when we shall come to want them; but when we can say, we have conscionably used them then when we had them,
then it will be a grievous remembrance indeed, when we shall come to want them; but when we can say, we have Conscionably used them then when we had them,
Instead of going with the multitude, he was now in solitariness and desolation. Instead of going to the House of God, he was now in the desart and wilderness, and upon the mountains.
Instead of going with the multitude, he was now in solitariness and desolation. Instead of going to the House of God, he was now in the desert and Wilderness, and upon the Mountains.
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We think if we be deprived of the Gospel there's nothing in it but that deprival, (though that alone were enough of it self) yea but there's somewhat more in it,
We think if we be deprived of the Gospel there's nothing in it but that deprival, (though that alone were enough of it self) yea but there's somewhat more in it,
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Let us remember his Remembrance, and the effect which it had upon him, that so we may keep an holy fear in our selves in this respect. So much for that.
Let us Remember his Remembrance, and the Effect which it had upon him, that so we may keep an holy Fear in our selves in this respect. So much for that.
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For which cause he does here now reason and argue the cause with himself, in these words which I have now read unto you, Why art thou cast down, O my soul;
For which cause he does Here now reason and argue the cause with himself, in these words which I have now read unto you, Why art thou cast down, Oh my soul;
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Secondly, As the Servants of God do sometimes live too much by natural sense, as an occasion of this dejection to them, so by spiritual sense likewise;
Secondly, As the Servants of God do sometime live too much by natural sense, as an occasion of this dejection to them, so by spiritual sense likewise;
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As David again here in this place, because he enjoyed not the publick Ordinances as he had done in some time past, he was now therefore dejected in himself.
As David again Here in this place, Because he enjoyed not the public Ordinances as he had done in Some time past, he was now Therefore dejected in himself.
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but yet we must not so tye the Lord unto them, as that when in his Providence he thinks fitting to deprive us of them, we should altogether despair, and be out of heart;
but yet we must not so tie the Lord unto them, as that when in his Providence he thinks fitting to deprive us of them, we should altogether despair, and be out of heart;
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This is that which the Children of God do very much desire (and we cannot blame them for it) to have the light of Gods gracious Countenance shining upon them,
This is that which the Children of God do very much desire (and we cannot blame them for it) to have the Light of God's gracious Countenance shining upon them,
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For we walk by faith, and not by sight, as the Apostle speaks, 2 Cor. 5.7. A state of temporary desertion, it should not be a state of dejection, though it is hard to keep it from being so.
For we walk by faith, and not by sighed, as the Apostle speaks, 2 Cor. 5.7. A state of temporary desertion, it should not be a state of dejection, though it is hard to keep it from being so.
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Thirdly, Gods Servants are sometimes apt to be dejected from the delusions of Satan, joining with their own weak fancies and imaginations, especially under bodily Distempers;
Thirdly, God's Servants Are sometime apt to be dejected from the delusions of Satan, joining with their own weak fancies and Imaginations, especially under bodily Distempers;
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and this causes dejection, especially when the Devil shall improve it, as he is ready to do, who delights for the most part to fish in such troubled waters.
and this Causes dejection, especially when the devil shall improve it, as he is ready to do, who delights for the most part to Fish in such troubled waters.
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for the remedy of it, as we shall see more in the words that follow, Trust in God, &c. Whiles he calls upon himself to trust in God, as a recovery from his dejection, he hereby shews, That the want of this Trust was the cause of this dejection in him.
for the remedy of it, as we shall see more in the words that follow, Trust in God, etc. While he calls upon himself to trust in God, as a recovery from his dejection, he hereby shows, That the want of this Trust was the cause of this dejection in him.
The second is Impatience, or turbulency of Spirit, Why art thou disquieted? The word in the Hebrew Text signifies such a kind of Disquiet as is with tumult,
The second is Impatience, or turbulency of Spirit, Why art thou disquieted? The word in the Hebrew Text signifies such a kind of Disquiet as is with tumult,
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Thus David of himself in another place, Psal. 38.8. I have roared by reason of the disquietness of my heart. Hezekiah Isa. 38.14. Like as a Crane or a Swallow so did I chatter;
Thus David of himself in Another place, Psalm 38.8. I have roared by reason of the disquietness of my heart. Hezekiah Isaiah 38.14. Like as a Crane or a Swallow so did I chatter;
But the Children of God having a Principle of Life and Grace in them, they have that which makes them apprehensive of their infirmities, and extravagancies of spirit;
But the Children of God having a Principle of Life and Grace in them, they have that which makes them apprehensive of their infirmities, and extravagancies of Spirit;
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Gods Servants they take notice of what is at any time amiss in them from the work of saving and sanctifying Grace which is in their hearts, that others want.
God's Servants they take notice of what is At any time amiss in them from the work of Saving and sanctifying Grace which is in their hearts, that Others want.
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Look as it is in the Body, those which are of a fine and delicate temper, they will soon discern any ayling in themselves from the frame of their natural Constitution.
Look as it is in the Body, those which Are of a fine and delicate temper, they will soon discern any ailing in themselves from the frame of their natural Constitution.
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and why art thou disquieted within me? Where before we come to the main and principal Points which are considerable in the words, we may observe somewhat in general from them. And here two things especially; First, the Party dealt withal.
and why art thou disquieted within me? Where before we come to the main and principal Points which Are considerable in the words, we may observe somewhat in general from them. And Here two things especially; First, the Party dealt withal.
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And David accordingly here improves the advantage of his Reasonable Nature, which he does also very seasonably from the occasions which were now upon him;
And David accordingly Here improves the advantage of his Reasonable Nature, which he does also very seasonably from the occasions which were now upon him;
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Thus he did also in the case of Shimei, 2 Sam. 16.11. when Shimei curst him, and Abishai would have presently kill'd him, Let him alone (says he) and let him curse, for the Lord hath bidden him.
Thus he did also in the case of Shimei, 2 Sam. 16.11. when Shimei cursed him, and Abishai would have presently killed him, Let him alone (Says he) and let him curse, for the Lord hath bidden him.
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And then as with himself, so with his Soul, his better part, he labours to settle and quiet this, Why art thou cast down, O my Soul? There must begin the cure of all that's out of frame in us.
And then as with himself, so with his Soul, his better part, he labours to settle and quiet this, Why art thou cast down, Oh my Soul? There must begin the cure of all that's out of frame in us.
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as in Melancholy and such-like Distempers, but even that as all other Diseases has its ground from the Soul. Sin it provokes God to send such Griefs as these are,
as in Melancholy and suchlike Distempers, but even that as all other Diseases has its ground from the Soul. since it provokes God to send such Griefs as these Are,
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Besides, The distempers of the Soul are the chiefest Distempers, not only as consider'd in a Natural sense, but also and more especially in a Spiritual. Corruption of mind is more than vexation of mind,
Beside, The distempers of the Soul Are the chiefest Distempers, not only as considered in a Natural sense, but also and more especially in a Spiritual. Corruption of mind is more than vexation of mind,
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It is not only for outward miscarriages, but likewise for inward distempers, Why art thou disquieted within me? David if he had kept his own counsel, perhaps there was no body could have found fault with him;
It is not only for outward miscarriages, but likewise for inward distempers, Why art thou disquieted within me? David if he had kept his own counsel, perhaps there was no body could have found fault with him;
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Here's another Disposition of a gracious Soul. As for Men of the world they'l be ready for to blame themselves for some notorious crimes and enormities which all the World almost takes notice of;
Here's Another Disposition of a gracious Soul. As for Men of the world They'll be ready for to blame themselves for Some notorious crimes and enormities which all the World almost Takes notice of;
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want of liveliness in Duty, want of patience in Affliction, want of cheerfulness under the various Providences and Dispensations of God towards him, these are grievous to a gracious person.
want of liveliness in Duty, want of patience in Affliction, want of cheerfulness under the various Providences and Dispensations of God towards him, these Are grievous to a gracious person.
and therefore he desires and labours especially to approve himself to him in his Spirit. He desires to be best within, as that which is most acceptable to God.
and Therefore he Desires and labours especially to approve himself to him in his Spirit. He Desires to be best within, as that which is most acceptable to God.
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He calls himself to a reckoning and account, Why art thou, & c? From whence we learn thus much, That a Christian is accountable to himself for himself;
He calls himself to a reckoning and account, Why art thou, & c? From whence we Learn thus much, That a Christian is accountable to himself for himself;
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he is to set up a Judicature and Tribunal in his own Conscience, at which he is to arraign himself for whatever is amiss in him, What hast thou done? and why hast thou done it? And what dost thou say to thy self for it? It is a question which every one is to put to his own heart.
he is to Set up a Judicature and Tribunal in his own Conscience, At which he is to arraign himself for whatever is amiss in him, What hast thou done? and why hast thou done it? And what dost thou say to thy self for it? It is a question which every one is to put to his own heart.
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There are divers Persons who are guilty of that which the Prophet Jeremy complains of in his time, That they repented not of their wickedness, saying, What have I done? and what followed hereupon? Every one turn'd to his course as the Horse rusheth into the battel, Jer. 8.8. Inquiry it hath some restraint with it, examination of a Mans ways, it will much keep him from extravagancies in them;
There Are diverse Persons who Are guilty of that which the Prophet Jeremiah complains of in his time, That they repented not of their wickedness, saying, What have I done? and what followed hereupon? Every one turned to his course as the Horse Rushes into the battle, Jer. 8.8. Inquiry it hath Some restraint with it, examination of a men ways, it will much keep him from extravagancies in them;
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Therefore says David elsewhere on the other side, I consider'd my ways, and turned my feet unto thy Testimonies, Psal. 119.59. Self-consideration is a great help to Self-reformation.
Therefore Says David elsewhere on the other side, I considered my ways, and turned my feet unto thy Testimonies, Psalm 119.59. Self-consideration is a great help to Self-reformation.
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But then more particularly, as we are accountable to our selves for our selves, so we are accountable especially for our Passions, and distemper'd Affections.
But then more particularly, as we Are accountable to our selves for our selves, so we Are accountable especially for our Passion, and distempered Affections.
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For God has made us Reasonable Creatures, and so every thing should be subject and subordinate to Reason in us, especially sanctified Reason, which is the Reason of the New Creature, and of God himself;
For God has made us Reasonable Creatures, and so every thing should be Subject and subordinate to Reason in us, especially sanctified Reason, which is the Reason of the New Creature, and of God himself;
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Therefore we see here what to think of those who trespass in this Particular, who can give no reasonable account of the Passions and Affections which are in them;
Therefore we see Here what to think of those who trespass in this Particular, who can give no reasonable account of the Passion and Affections which Are in them;
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Such as these they do unman themselves, and lay aside the very principle of their nature and being it self, which carries a great obliquity and enormity with it.
Such as these they do unman themselves, and lay aside the very principle of their nature and being it self, which carries a great obliquity and enormity with it.
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And further, we learn here how to bring our Affections in order again, and that is by following the practice and example of this holy Man David in the Text, which is in examining them,
And further, we Learn Here how to bring our Affections in order again, and that is by following the practice and Exampl of this holy Man David in the Text, which is in examining them,
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Consider the foolishness and silliness, and weakness that is in such and such extravagancies, there's nothing so unreasonable as Lust and Passion, and distemper'd Affection;
Consider the foolishness and silliness, and weakness that is in such and such extravagancies, there's nothing so unreasonable as Lust and Passion, and distempered Affection;
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This we find it to have done in the practice and experience of the Heathen Philosophers, many amongst them they did very much curb their Affections from the Principles of Reason;
This we find it to have done in the practice and experience of the Heathen Philosophers, many among them they did very much curb their Affections from the Principles of Reason;
This was that which upon a better view he accuses and charges himself with, Why art thou cast down, O my Soul? and why art thou disquieted within me? We may observe here first thus much, That where we are call'd to mourn lawfully, we are apt to mourn sinfully;
This was that which upon a better view he accuses and charges himself with, Why art thou cast down, Oh my Soul? and why art thou disquieted within me? We may observe Here First thus much, That where we Are called to mourn lawfully, we Are apt to mourn sinfully;
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Thus it was with David in the case of Absalom in another place, 2 Sam. 18.33. it is said, he was much moved, and he expresses it in the words that fall from him, which were words of great commotion and perturbation.
Thus it was with David in the case of Absalom in Another place, 2 Sam. 18.33. it is said, he was much moved, and he Expresses it in the words that fallen from him, which were words of great commotion and perturbation.
Mourn for her Children she might, for the loss of them, Quis vetat infantis plorare in funere matrem? but so to mourn as to refuse to be comforted, this was more than was fitting, it was excessive in her:
Mourn for her Children she might, for the loss of them, Quis Vetat infantis plorare in funere matrem? but so to mourn as to refuse to be comforted, this was more than was fitting, it was excessive in her:
This proceeds first, from the reliques of Corruption which is in them. Corrupt Nature corrupts every thing to us, and makes us exorbitant in our Affections;
This proceeds First, from the Relics of Corruption which is in them. Corrupt Nature corrupts every thing to us, and makes us exorbitant in our Affections;
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This is one of the devices of Satan towards some of Gods Servants, in grief and sorrow for sin to tempt them and provoke them to excess and inordinacy of Affection.
This is one of the devices of Satan towards Some of God's Servants, in grief and sorrow for since to tempt them and provoke them to excess and inordinacy of Affection.
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but yet to be so excessively, was on the otherside a weakness in them, and Christ himself takes them off from it, in Joh. 14.2. Let not your hearts be troubled;
but yet to be so excessively, was on the otherside a weakness in them, and christ himself Takes them off from it, in John 14.2. Let not your hearts be troubled;
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But further, As David was guilty in this particular, so he reproves and checks himself for it, Why art thou cast down, &c. From hence we may note this, That dejection and disquietness of mind, it is a distemper and miscarriage in us.
But further, As David was guilty in this particular, so he reproves and Checks himself for it, Why art thou cast down, etc. From hence we may note this, That dejection and disquietness of mind, it is a distemper and miscarriage in us.
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especially as it proceeds from distrust, and want of living in the Power of Religion; This argues and shews it to be naught, and otherwise than it should be.
especially as it proceeds from distrust, and want of living in the Power of Religion; This argues and shows it to be nought, and otherwise than it should be.
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but a good Christian is troubled with it, as it hath uselesness and unfitness for employment, in that he is hindred thereby from serving God with that exactness as he desires to do, which he is from such Distempers.
but a good Christian is troubled with it, as it hath uselessness and unfitness for employment, in that he is hindered thereby from serving God with that exactness as he Desires to do, which he is from such Distempers.
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Secondly, It unfits also for Communion with men; it makes a man useless in his Generation; not only indisposed to those Duties which are to pass betwixt God and his own Soul,
Secondly, It unfits also for Communion with men; it makes a man useless in his Generation; not only indisposed to those Duties which Are to pass betwixt God and his own Soul,
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and though he may have inwardly some worth and good in him lying hid, yet being under the power of such a Distemper, he is thereby disenabled for the imparting and communicating of it to the good of others.
and though he may have inwardly Some worth and good in him lying hid, yet being under the power of such a Distemper, he is thereby disenabled for the imparting and communicating of it to the good of Others.
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It's scandalous, and brings an ill report upon the ways of Godliness, making the World believe, that there is nothing but sadness in Religion; when-as indeed, it is the sweetest and most comfortable condition in the world.
It's scandalous, and brings an ill report upon the ways of Godliness, making the World believe, that there is nothing but sadness in Religion; When-as indeed, it is the Sweetest and most comfortable condition in the world.
for which David had so much cause and reason to blame himself for it. Therefore we should all labour and endeavour for a contrary frame and temper of Spirit;
for which David had so much cause and reason to blame himself for it. Therefore we should all labour and endeavour for a contrary frame and temper of Spirit;
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As for wicked and worldly men, which are yet remaining in their natural condition, and under the thraldom of sin and Satan domineering and ruling in them;
As for wicked and worldly men, which Are yet remaining in their natural condition, and under the thraldom of since and Satan domineering and ruling in them;
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and they may rather invert and change this expression of David, and say, Why art thou not disquieted, O my soul? and why art thou not dejected within me? as having the greatest ground and occasion of dejection and disquietness of any other besides.
and they may rather invert and change this expression of David, and say, Why art thou not disquieted, Oh my soul? and why art thou not dejected within me? as having the greatest ground and occasion of dejection and disquietness of any other beside.
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But the servants of God, who by his grace are brought out of this their natural estate, they have the foundation of this trouble and perplexity removed and taken away from them;
But the Servants of God, who by his grace Are brought out of this their natural estate, they have the Foundation of this trouble and perplexity removed and taken away from them;
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There are some other Collateral Points which we may well gather from these words, and (if we had time) might insist upon them; as briefly these following.
There Are Some other Collateral Points which we may well gather from these words, and (if we had time) might insist upon them; as briefly these following.
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Expostulations are then most seasonable, when they have Directions going along with them. Reproofs of that which should not be, with Intimations of that which should:
Expostulations Are then most seasonable, when they have Directions going along with them. Reproofs of that which should not be, with Intimations of that which should:
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The Reproofs of Instruction, as we find them sometimes called, in Prov. 6.23. And this is that which the servants of God are enabled through the goodness of God to administer even to themselves.
The Reproofs of Instruction, as we find them sometime called, in Curae 6.23. And this is that which the Servants of God Are enabled through the Goodness of God to administer even to themselves.
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The Psalmist in the beginning of this Verse (as I have formerly shewed) had rebuked and chid himself for his present Dejection and Discouragement, which he was now lately fallen into occasionally from his present Affliction;
The Psalmist in the beginning of this Verse (as I have formerly showed) had rebuked and Child himself for his present Dejection and Discouragement, which he was now lately fallen into occasionally from his present Affliction;
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he proceeds to a further excitement and provocation of himself to Duty, in these words which I have now read unto you, which make up unto us the Second General Part of the Verse:
he proceeds to a further excitement and provocation of himself to Duty, in these words which I have now read unto you, which make up unto us the Second General Part of the Verse:
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The latter we are now to speak to at this present time. IN this Second General Part of the Verse, we have two Branches further considerable: First, The Duty required.
The latter we Are now to speak to At this present time. IN this Second General Part of the Verse, we have two Branches further considerable: First, The Duty required.
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and this is the course which he puts both himself and all others upon, when he finds his soul to be dejected and disquieted within him, Hope in God. This is that which we may observe him to do upon sundry occasions,
and this is the course which he puts both himself and all Others upon, when he finds his soul to be dejected and disquieted within him, Hope in God. This is that which we may observe him to do upon sundry occasions,
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Therefore Hope it is called the Anchor of the soul, which is sure and stedfast, Heb. 6.19. The Anchor it fastens the Ship in all the tossings and blustrings of the Sea;
Therefore Hope it is called the Anchor of the soul, which is sure and steadfast, Hebrew 6.19. The Anchor it fastens the Ship in all the tossings and blusterings of the Sea;
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When a man is well for his condition, what should hinder but he should be well also in his spirit? Now the Lord he hath the regulating and framing of all conditions:
When a man is well for his condition, what should hinder but he should be well also in his Spirit? Now the Lord he hath the regulating and framing of all conditions:
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The Name of the Lord is a strong Tower, the righteous run into it and are safe, Prov. 18.10. The Scripture delights to express him to us by such kind of terms as do import safety and security in them;
The Name of the Lord is a strong Tower, the righteous run into it and Are safe, Curae 18.10. The Scripture delights to express him to us by such kind of terms as do import safety and security in them;
to signifie that what is in these as the common means and conveyances of safety to us, the same and in a more eminent manner, is in God as the Author and Original.
to signify that what is in these as the Common means and conveyances of safety to us, the same and in a more eminent manner, is in God as the Author and Original.
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Therefore for Christians to be as full of dejections and distractions as other Men, notwithstanding the rich and gracious Promises of God unto them, it does argue that their Faith is very little or none in them.
Therefore for Christians to be as full of dejections and distractions as other Men, notwithstanding the rich and gracious Promises of God unto them, it does argue that their Faith is very little or none in them.
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We see how it is amongst Men, where we have to deal with persons who are naturally of a sweet Disposition, we do commonly expect all candidness and favour,
We see how it is among Men, where we have to deal with Persons who Are naturally of a sweet Disposition, we do commonly expect all candidness and favour,
Especially, if we shall further consider and take in with it his Relation joyn'd unto it, that he who is thus good in himself is theirs, (as it follows afterwards in the Text) and we shall speak more fully of it there);
Especially, if we shall further Consider and take in with it his Relation joined unto it, that he who is thus good in himself is theirs, (as it follows afterwards in the Text) and we shall speak more Fully of it there);
Though God be indeed in his own nature merciful and gracious, and abundant in Goodness, &c. yet we through sin and by the fall of Man have forfeited our Communication of this Goodness,
Though God be indeed in his own nature merciful and gracious, and abundant in goodness, etc. yet we through since and by the fallen of Man have forfeited our Communication of this goodness,
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And this is that which is the priviledg of all Believers, there is a gracious Covenant made with them in Christ, who hath brought them into favour and acceptance;
And this is that which is the privilege of all Believers, there is a gracious Covenant made with them in christ, who hath brought them into favour and acceptance;
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Secondly, Besides Gods General Nature, there are also his General Promises which do lay a ground for this General Faith, as we have divers of them in Scripture;
Secondly, Beside God's General Nature, there Are also his General Promises which do lay a ground for this General Faith, as we have diverse of them in Scripture;
As, that he will never leave nor forsake us, Heb. 13.5. That he will lay no more upon us than he will inable us to endure, 1 Cor. 10.13. That he will with-hold no good thing from us, Psal. 84.11. That all things shall work together for good unto us, Rom. 8.28.
As, that he will never leave nor forsake us, Hebrew 13.5. That he will lay no more upon us than he will inable us to endure, 1 Cor. 10.13. That he will withhold no good thing from us, Psalm 84.11. That all things shall work together for good unto us, Rom. 8.28.
But secondly, Besides this General, there is sometimes in some special cases, and to some of the Servants of God by special Dispensation, a Faith in particular; whereby as they are comfortably perswaded of Gods Goodness to them at large, from his Nature, his Interest, his Promises,
But secondly, Beside this General, there is sometime in Some special cases, and to Some of the Servants of God by special Dispensation, a Faith in particular; whereby as they Are comfortably persuaded of God's goodness to them At large, from his Nature, his Interest, his Promises,
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God is pleased sometimes so far to gratifie and also honour many of his Servants in this behalf as to vouchsafe such gracious hints and intimations to them aforehand,
God is pleased sometime so Far to gratify and also honour many of his Servants in this behalf as to vouchsafe such gracious hints and intimations to them aforehand,
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And so of his continuance in the World still with the Philippians, I know that I shall abide and continue with you all for your furtherance and joy of Faith, Phil. 1.25.
And so of his Continuance in the World still with the Philippians, I know that I shall abide and continue with you all for your furtherance and joy of Faith, Philip 1.25.
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First, Here's the Connexion of these two things in their own nature, Mercy and Praise; where God vouchsafes any special Blessing, there is acknowledgment due for that Blessing.
First, Here's the Connexion of these two things in their own nature, Mercy and Praise; where God vouchsafes any special Blessing, there is acknowledgment due for that Blessing.
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This is clear from this Expression, where the Psalmist intending to signifie Gods future deliverances of him, expresses it by his praising of God. This he does, I say, from the immediate Connexion which is betwixt them in the nature of the things themselves.
This is clear from this Expression, where the Psalmist intending to signify God's future Deliverances of him, Expresses it by his praising of God. This he does, I say, from the immediate Connexion which is betwixt them in the nature of the things themselves.
Praise it is a tribute due for the receiving of any mercy from God, and any remarkable deliverance more especially. Thus Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorifie me.
Praise it is a tribute due for the receiving of any mercy from God, and any remarkable deliverance more especially. Thus Psalm 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt Glorify me.
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Where as Deliverance follows upon Prayer as the proper consequent and effect of that; so Thanksgiving also follows upon Deliverance as the proper appurtenance and result of that.
Where as Deliverance follows upon Prayer as the proper consequent and Effect of that; so Thanksgiving also follows upon Deliverance as the proper appurtenance and result of that.
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Praise is so far due from us to God for his Goodness towards us, as we can do nothing else but praise him (if we can do that), it is all the return we can make him for his favours to us.
Praise is so Far due from us to God for his goodness towards us, as we can do nothing Else but praise him (if we can do that), it is all the return we can make him for his favours to us.
And so we find David to signifie in another place, Psal. 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of Thanksgiving and call upon the name of the Lord.
And so we find David to signify in Another place, Psalm 116.12, 13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of Thanksgiving and call upon the name of the Lord.
Therefore those which receive mercies, and do not return due Praises for them, they do but do things by halves, they take things by pieces and asunder, which are to be joyn'd and put together.
Therefore those which receive Mercies, and do not return due Praises for them, they do but doe things by halves, they take things by Pieces and asunder, which Are to be joined and put together.
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For these are relative one to the other, and connex one with the other, as we may see from this expression in the Text, where they are put one for the other, praise in stead of deliverance.
For these Are relative one to the other, and connex one with the other, as we may see from this expression in the Text, where they Are put one for the other, praise in stead of deliverance.
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they do join them, and put them together in their own practice. This we may also learn here from the Psalmist. David, his mind is upon the duty more than upon the mercy; upon the duty as it is a matter of Grace, more than upon the mercy as it is a matter of Sense. And therefore by an happy mistake, his tongue slips,
they do join them, and put them together in their own practice. This we may also Learn Here from the Psalmist. David, his mind is upon the duty more than upon the mercy; upon the duty as it is a matter of Grace, more than upon the mercy as it is a matter of Sense. And Therefore by an happy mistake, his tongue slips,
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Even just so is the temper and disposition of most sorts of men, to be very slack in their returns of praise and thanksgiving for the mercies which they have received:
Even just so is the temper and disposition of most sorts of men, to be very slack in their returns of praise and thanksgiving for the Mercies which they have received:
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But yet further, Here's somewhat more considerable of us, and that is not only Davids thankful Affection, and the disposition which was in him to praise God;
But yet further, Here's somewhat more considerable of us, and that is not only Davids thankful Affection, and the disposition which was in him to praise God;
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and more particularly in a disposition to thankfulness. Thus we shall find it to have been with this holy man in another place; as in 1 Chron. 29.14. when he and his people did so cheerfully offer to the preparing of the Temple, he was much pleas'd with this Affection which was in them;
and more particularly in a disposition to thankfulness. Thus we shall find it to have been with this holy man in Another place; as in 1 Chronicles 29.14. when he and his people did so cheerfully offer to the preparing of the Temple, he was much pleased with this Affection which was in them;
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And the Reason of it is this, Because that this indeed is the chiefest of all, To have grace to use a mercy with fruitfulness, and to have grace to acknowledg a mercy with thankfulness, it is a greater mercy than the mercy it self, which we either use or acknowledg; And if we had minds to discern it, we should accordingly be sensible of it, as David here was.
And the Reason of it is this, Because that this indeed is the chiefest of all, To have grace to use a mercy with fruitfulness, and to have grace to acknowledge a mercy with thankfulness, it is a greater mercy than the mercy it self, which we either use or acknowledge; And if we had minds to discern it, we should accordingly be sensible of it, as David Here was.
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David, because he found in his heart an inclination to the praising of God upon the supposal of his deliverance, therefore did he hopefully conclude, That he should be delivered.
David, Because he found in his heart an inclination to the praising of God upon the supposal of his deliverance, Therefore did he hopefully conclude, That he should be Delivered.
The Reason of it is this, Because God never does any thing without us, but he does commonly somewhat within us, as answerable and preparatory thereunto.
The Reason of it is this, Because God never does any thing without us, but he does commonly somewhat within us, as answerable and preparatory thereunto.
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Again, Where he will bring Mercies upon them, he prepares them with a Spirit of hope, and expectation, and thankfulness, as sutable to such an estate as that;
Again, Where he will bring mercies upon them, he prepares them with a Spirit of hope, and expectation, and thankfulness, as suitable to such an estate as that;
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When at any time we desire, or look for deliverances from God, consider what inclinations we have in us to the praising of God upon the supposition of those deliverances. Indeed, we are many times very much mistaken,
When At any time we desire, or look for Deliverances from God, Consider what inclinations we have in us to the praising of God upon the supposition of those Deliverances. Indeed, we Are many times very much mistaken,
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we think sometimes, if God would do such a thing for us, or take away such an evil from us, we should then be exceedingly full of thankfulness and acknowledgment to him for it;
we think sometime, if God would do such a thing for us, or take away such an evil from us, we should then be exceedingly full of thankfulness and acknowledgment to him for it;
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But he did not hope for it, as to come from himself, but from the hand of God, I shall praise him. And he expected it in the use of lawful means for the accomplishment of it, which was most consistent with a Spirit of Praise. When men go about to free themselves from Affliction, in any sinful or indirect way,
But he did not hope for it, as to come from himself, but from the hand of God, I shall praise him. And he expected it in the use of lawful means for the accomplishment of it, which was most consistent with a Spirit of Praise. When men go about to free themselves from Affliction, in any sinful or indirect Way,
Success in sin, is neither matter of prayer nor praise. And so much may be spoken of the first Particular in this Second General, to wit, The Reason it self, which David assigns for his hoping in God; taken from the Mercy which he did justly expect from him,
Success in since, is neither matter of prayer nor praise. And so much may be spoken of the First Particular in this Second General, to wit, The Reason it self, which David assigns for his hoping in God; taken from the Mercy which he did justly expect from him,
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and the Duty he should perform to him, For I shall yet praise him. The Second is the Amplification of this Reason, which consists of two Branches more:
and the Duty he should perform to him, For I shall yet praise him. The Second is the Amplification of this Reason, which consists of two Branches more:
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First, David comforts himself in this hopeful Expectation, by considering what God hath hitherto been to him, The health of his countenance. The words have a different Reading, according to the variety of Interpreters and Translators of them:
First, David comforts himself in this hopeful Expectation, by considering what God hath hitherto been to him, The health of his countenance. The words have a different Reading, according to the variety of Interpreters and Translators of them:
the one is the Marginal Exposition, and the other is the Textual. The Marginal Exposition, that reads it, His presence is salvation. The Textual Exposition, that reads it, He is the help or health of my countenance.
the one is the Marginal Exposition, and the other is the Textual. The Marginal Exposition, that reads it, His presence is salvation. The Textual Exposition, that reads it, He is the help or health of my countenance.
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First, To take notice of the Marginal Translation, His presence is salvation. David was now at this time destitute of Gods visible Presence in the enjoyment of the publick Ordinances, (as we have formerly shew'n out of the Psalm ),
First, To take notice of the Marginal translation, His presence is salvation. David was now At this time destitute of God's visible Presence in the enjoyment of the public Ordinances, (as we have formerly shown out of the Psalm),
The Presence of God, it is Salvation; In his favour is life, Psal. 30.5. Nay, it is better than life, as we have it in another place, Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee.
The Presence of God, it is Salvation; In his favour is life, Psalm 30.5. Nay, it is better than life, as we have it in Another place, Psalm 63.3. Because thy Lovingkindness is better than life, my lips shall praise thee.
And so the Expressions agree both together, in both Verses of this Psalm, the 5th and the 11th. In the 5th Verse, it is the help of his countenance, Panau;
And so the Expressions agree both together, in both Verses of this Psalm, the 5th and the 11th. In the 5th Verse, it is the help of his countenance, Panau;
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The help of Gods countenance, it is the health of ours; Thou hast put gladness into my heart, &c. How? By lifting up the light of thy countenance upon me, Psal. 4.7. Which brings us to the Translation in the Text, which is the second, He is the help of my countenance, or the Salvation, as the word in the Original properly signifies.
The help of God's countenance, it is the health of ours; Thou hast put gladness into my heart, etc. How? By lifting up the Light of thy countenance upon me, Psalm 4.7. Which brings us to the translation in the Text, which is the second, He is the help of my countenance, or the Salvation, as the word in the Original properly signifies.
as old Simeon, when he took him up in his Arms a young Child, Mine eyes have seen thy Salvation, Luk. 2.39. The Virgin Mary, she said, My spirit rejoiceth in God my Saviour, in the Chapter before, Luk. 1.47.
as old Simeon, when he took him up in his Arms a young Child, Mine eyes have seen thy Salvation, Luk. 2.39. The Virgae Marry, she said, My Spirit rejoices in God my Saviour, in the Chapter before, Luk. 1.47.
and so does he likewise call himself in another place, as in that expression of his to Zacheus, Luk. 19.9. when he came to be entertained by him, This day is Salvation come to this house;
and so does he likewise call himself in Another place, as in that expression of his to Zacchaeus, Luk. 19.9. when he Come to be entertained by him, This day is Salvation come to this house;
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And again, He that is our God, is the God of salvation, in Psal. 68.19, 20. Salvation is of the Lord, Psal. 3.8. To make it still further more Emphatical; In the Hebrew Text, it is carried in the plural, and is exprest by Salvations, to signifie the variety of them, answerable to the variety of Dangers which in this life we are subject unto.
And again, He that is our God, is the God of salvation, in Psalm 68.19, 20. Salvation is of the Lord, Psalm 3.8. To make it still further more Emphatical; In the Hebrew Text, it is carried in the plural, and is expressed by Salvations, to signify the variety of them, answerable to the variety of Dangers which in this life we Are Subject unto.
We are in manifold hazard, and therefore have need of manifold Salvation; And this is that which God affords unto us, not only in one kind, but in another; Temporal, Spiritual, Eternal;
We Are in manifold hazard, and Therefore have need of manifold Salvation; And this is that which God affords unto us, not only in one kind, but in Another; Temporal, Spiritual, Eternal;
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which is also in its sense call'd the common salvation, Jude 3. Thus 1 Tim. 4.10. We trust in the living God, who is the Saviour of all men, especially of those that believe.
which is also in its sense called the Common salvation, U^de 3. Thus 1 Tim. 4.10. We trust in the living God, who is the Saviour of all men, especially of those that believe.
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But God is the Saviour of Believers in a way of special Grace, as he gives unto them all things pertaining unto life and godliness, 2 Pet. 1.3. Freeing them both from many evils and dangers here, and from Hell hereafter.
But God is the Saviour of Believers in a Way of special Grace, as he gives unto them all things pertaining unto life and godliness, 2 Pet. 1.3. Freeing them both from many evils and dangers Here, and from Hell hereafter.
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The one, that it does denote God to be Salvation in the abstract; and the other, that it does denote God to be the variety and plurality of Salvation in all particulars.
The one, that it does denote God to be Salvation in the abstract; and the other, that it does denote God to be the variety and plurality of Salvation in all particulars.
Each of which hath an Use and Inference of very great comfort unto us, and may serve to support our hearts against all inordinate fears which are in us.
Each of which hath an Use and Inference of very great Comfort unto us, and may serve to support our hearts against all inordinate fears which Are in us.
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whether we shall be saved continually. Now each of these is here answer'd in this Expression which we have now before us, to wit, Salvations. Whiles God is Salvation it self, he must in this case needs save us, it's a word of efficacy. And whiles God is Salvations, he must needs save us continually, it is a word of variety.
whither we shall be saved continually. Now each of these is Here answered in this Expression which we have now before us, to wit, Salvations. While God is Salvation it self, he must in this case needs save us, it's a word of efficacy. And while God is Salvations, he must needs save us continually, it is a word of variety.
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Secondly, He saves their hearts, which are comforted from the enjoyment of Salvation. And thirdly, He saves their Countenances which are cheer'd from the experience of this Comfort.
Secondly, He saves their hearts, which Are comforted from the enjoyment of Salvation. And Thirdly, He saves their Countenances which Are cheered from the experience of this Comfort.
but he saves us also oftentimes conspicuously, and apparently, and openly to our view; Stand still and see the Salvation of the Lord, Exod. 14.13. Mine eyes have seen thy Salvation, in the place before alledged.
but he saves us also oftentimes conspicuously, and apparently, and openly to our view; Stand still and see the Salvation of the Lord, Exod 14.13. Mine eyes have seen thy Salvation, in the place before alleged.
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He is the Salvation of their Countenance effectivè; so far forth as they shew it in their Countenance by that cheerfulness and liveliness which is upon them.
He is the Salvation of their Countenance effectivè; so Far forth as they show it in their Countenance by that cheerfulness and liveliness which is upon them.
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We beholding the Countenance of God in Christ working Salvation for us, have our Countenances refresht with this spectacle; 2 Cor. 3.18. We all beholding in a glass, &c. and reflect again comfortably upon him.
We beholding the Countenance of God in christ working Salvation for us, have our Countenances refreshed with this spectacle; 2 Cor. 3.18. We all beholding in a glass, etc. and reflect again comfortably upon him.
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heaviness, as Solomon speaks, Prov. 14.13. They sometimes put a good face on it to the World, when they have the gnawings and bitings of Conscience tormenting of them.
heaviness, as Solomon speaks, Curae 14.13. They sometime put a good face on it to the World, when they have the gnawings and bitings of Conscience tormenting of them.
Those to whom God is Salvation, he should be also the Salvation of their Countenance; that is, they should frame themselves to such an outward carriage and deportment of themselves,
Those to whom God is Salvation, he should be also the Salvation of their Countenance; that is, they should frame themselves to such an outward carriage and deportment of themselves,
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They should (so far forth as will consist with humane infirmity) labour both to be of a cheerful heart, as the Wise-man tells us, Prov. 15.13. A merry heart maketh a cheerful countenance, but by the sorrow of the heart the spirit is broken.
They should (so Far forth as will consist with humane infirmity) labour both to be of a cheerful heart, as the Wiseman tells us, Curae 15.13. A merry heart makes a cheerful countenance, but by the sorrow of the heart the Spirit is broken.
There's a double Use of the cheerfulness of the Countenance in the Servants of God; the one in reference to their Brethren, and the other in reference to their Enemies.
There's a double Use of the cheerfulness of the Countenance in the Servants of God; the one in Referente to their Brothers, and the other in Referente to their Enemies.
But those on the other side, which are cheerful and comfortable, and whose Countenances do carry cheerfulness in them, they make others to be cheerful which are near them,
But those on the other side, which Are cheerful and comfortable, and whose Countenances do carry cheerfulness in them, they make Others to be cheerful which Are near them,
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And so ye have the first Branch of the Amplification, taken from his Experience, Who is the health, &c. The second is taken from his Interest or Relation, And my God. This is a Point which we often meet withal in Scripture;
And so you have the First Branch of the Amplification, taken from his Experience, Who is the health, etc. The second is taken from his Interest or Relation, And my God. This is a Point which we often meet withal in Scripture;
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Thirdly, It is a word of Affection, My God, as glorying and rejoycing in him, the voice of joy. David was now at this time in a condition of sadness and affliction;
Thirdly, It is a word of Affection, My God, as glorying and rejoicing in him, the voice of joy. David was now At this time in a condition of sadness and affliction;
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for the suppressing of all irregular and inordinate Affections; Reason and Religion: A clear and distinct Brain, and a gracious and sanctified Heart. The one consider'd as we are Men, the other as we are Christians. And both of these are improved here by David in the course of this present Scripture,
for the suppressing of all irregular and inordinate Affections; Reason and Religion: A clear and distinct Brain, and a gracious and sanctified Heart. The one considered as we Are Men, the other as we Are Christians. And both of these Are improved Here by David in the course of this present Scripture,
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For the former, he had chid himself out of it, from the Principles of Reason, Why art thou cast down, &c. Thou canst give no rational account at all of this disquietness in thee.
For the former, he had Child himself out of it, from the Principles of Reason, Why art thou cast down, etc. Thou Canst give no rational account At all of this disquietness in thee.
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For the latter, he had advised himself out of it, by provoking and exciting his Faith and Trust in God, Hope thou in God, &c. And now when all is done,
For the latter, he had advised himself out of it, by provoking and exciting his Faith and Trust in God, Hope thou in God, etc. And now when all is done,
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as it is the manner of a poor weak and little Child, he lies down and cries to his Father, O my God, my soul is cast down, &c. IN this present Verse before us, we have two General Parts observable of us:
as it is the manner of a poor weak and little Child, he lies down and cries to his Father, Oh my God, my soul is cast down, etc. IN this present Verse before us, we have two General Parts observable of us:
He complain'd of it once before, When I remember these things, I pour out my soul in me, in Ver. 4. of this Psalm: And he had taken a course to free himself from it, in the improvement of his Reason, by way of self-rebuke and Expostulation;
He complained of it once before, When I Remember these things, I pour out my soul in me, in Ver. 4. of this Psalm: And he had taken a course to free himself from it, in the improvement of his Reason, by Way of self-rebuke and Expostulation;
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and has the same disquieting upon him still, O my God, my soul is, &c. From whence we learn thus much, That dejection and distemper of Spirit, it is very hardly and difficultly removed and taken away;
and has the same disquieting upon him still, Oh my God, my soul is, etc. From whence we Learn thus much, That dejection and distemper of Spirit, it is very hardly and difficultly removed and taken away;
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He is a prudent and skilful Chyrurgion and Physitian, who will not withdraw the 〈 ◊ 〉 sick and Plaister till the Cure be fully wrought upon the Patient;
He is a prudent and skilful Chirurgeon and physician, who will not withdraw the 〈 ◊ 〉 sick and Plaster till the Cure be Fully wrought upon the Patient;
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and therefore does the Lord think good to deny it, as one that in all passages of Providence aims at the greatest welfare of his Children. Secondly, From Satan:
and Therefore does the Lord think good to deny it, as one that in all passages of Providence aims At the greatest welfare of his Children. Secondly, From Satan:
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We should not herein quarrel with the Means, the Ordinances, and Ministers, &c. but acknowledg and submit to the Will and Providence of God in this particular;
We should not herein quarrel with the Means, the Ordinances, and Ministers, etc. but acknowledge and submit to the Will and Providence of God in this particular;
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We should herein be very tender of the Consciences of Gods people, not laying too heavy burdens upon them, breaking the bruised reed, &c. For in such a case we may do more harm,
We should herein be very tender of the Consciences of God's people, not laying too heavy burdens upon them, breaking the Bruised reed, etc. For in such a case we may do more harm,
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Thirdly, Here's an Item to all persons, to be careful and exact in their carriage, from whence they may not provoke God to bring them into such sad conditions, which if they should once fall into, they would not find it so easie a matter to be recover'd from them.
Thirdly, Here's an Item to all Persons, to be careful and exact in their carriage, from whence they may not provoke God to bring them into such sad conditions, which if they should once fallen into, they would not find it so easy a matter to be recovered from them.
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and which indeed should have been first thought of by him, which was to repair to God, by representing the sadness of his Estate and Condition unto him.
and which indeed should have been First Thought of by him, which was to repair to God, by representing the sadness of his Estate and Condition unto him.
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Now therefore it is most proper to go to him, as the Prophet Hosea seems to reason, in Hos. 6. •. Come and let us return unto the Lord, for he hath torn, and he will heal us;
Now Therefore it is most proper to go to him, as the Prophet Hosea seems to reason, in Hos. 6. •. Come and let us return unto the Lord, for he hath torn, and he will heal us;
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Secondly, It is he that made the Soul, and that knows all the turnings of it, as in Amos 4.13. He that createth the Spirit, and declareth unto man what is his thought. And in Zech. 12.1. Which formeth the spirit of man within him.
Secondly, It is he that made the Soul, and that knows all the turnings of it, as in Amos 4.13. He that Createth the Spirit, and Declareth unto man what is his Thought. And in Zechariah 12.1. Which formeth the Spirit of man within him.
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It is the Lord alone which can heal all our Spiritual distempers, and take away the swellings of them, that so we may go to him in such conditions. Alas!
It is the Lord alone which can heal all our Spiritual distempers, and take away the swellings of them, that so we may go to him in such conditions. Alas!
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our Souls may be dejected and disquieted, and yet notwithstanding God our God still. This we gather here from this Conjunction, My God, my Soul is cast down.
our Souls may be dejected and disquieted, and yet notwithstanding God our God still. This we gather Here from this Conjunction, My God, my Soul is cast down.
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There are many who are ready to judg of their Relations according to their conditions, think when it is low with them that they have no interest at all in God;
There Are many who Are ready to judge of their Relations according to their conditions, think when it is low with them that they have no Interest At all in God;
for a Soul which is very much dejected and cast down in it self, to be able to say, My God. But yet there is ground for it oftentimes in the thing it self,
for a Soul which is very much dejected and cast down in it self, to be able to say, My God. But yet there is ground for it oftentimes in the thing it self,
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What's that which makes Children to go with comfort and expectation to their Parents in any thing which is grievous to them? why, it is here, they have Bowels to them.
What's that which makes Children to go with Comfort and expectation to their Parents in any thing which is grievous to them? why, it is Here, they have Bowels to them.
make sure of that, as the ground and foundation of this Improvement. Where we have not the Relation it self, we cannot there make use of the Relation; it is a mockery rather than any thing else,
make sure of that, as the ground and Foundation of this Improvement. Where we have not the Relation it self, we cannot there make use of the Relation; it is a mockery rather than any thing Else,
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Those who have heretofore lived prosperously, and now come down from such a Condition, their grief is so much the more enlarged and increased upon them than otherwise it would be, not in Temporals only but in Spirituals, and especially in both together.
Those who have heretofore lived prosperously, and now come down from such a Condition, their grief is so much the more enlarged and increased upon them than otherwise it would be, not in Temporals only but in Spirituals, and especially in both together.
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But now to have been in good case formerly, and to change into a worse, this is more provoking and tormenting, Felix miser maxime miser, he that has been happy,
But now to have been in good case formerly, and to change into a Worse, this is more provoking and tormenting, Felix miser maxim miser, he that has been happy,
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So much for the first sence of the words, according to our old Translation, When, or, because I remember thee, &c. The second is the Translation before us;
So much for the First sense of the words, according to our old translation, When, or, Because I Remember thee, etc. The second is the translation before us;
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not in the Causal sence, but in the Illative, Therefore will I remember thee, &c. where he signifies what course is taken by him in his present Dejection and Distemper of Spirit, for the relieving of himself in it,
not in the Causal sense, but in the Illative, Therefore will I Remember thee, etc. where he signifies what course is taken by him in his present Dejection and Distemper of Spirit, for the relieving of himself in it,
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yea, he doth sometimes also for this end afflict us, and suffer us to fall into extremities and perplexities of spirit, that he may quicken us in this particular.
yea, he does sometime also for this end afflict us, and suffer us to fallen into extremities and perplexities of Spirit, that he may quicken us in this particular.
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But what's the particular course and means which is here used by David? This we have expresly in the words of the Text, I will remember thee from the Land of Jordan, &c. Where there are two Particulars more.
But what's the particular course and means which is Here used by David? This we have expressly in the words of the Text, I will Remember thee from the Land of Jordan, etc. Where there Are two Particulars more.
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First, For the Act it self, I will remember thee. This is the course which David here takes for the freeing of himself from that present sadness which was upon him, Remembring of God. Christians, where they cannot live by Sense they must live by Memory:
First, For the Act it self, I will Remember thee. This is the course which David Here Takes for the freeing of himself from that present sadness which was upon him, Remembering of God. Christians, where they cannot live by Sense they must live by Memory:
Where they feel not the actual impressions of Gods goodness and favour upon them, they must recall the former experiences of his loving kindness unto them.
Where they feel not the actual impressions of God's Goodness and favour upon them, they must Recall the former experiences of his loving kindness unto them.
Thus does David here, and so likewise elsewhere, as Psal. 77.10. I said, this is mine infirmity, but I will remember the years of the right hand of the most High. And Psal. 63.6. When I remember thee upon my bed, and meditate on thee in the night-watches.
Thus does David Here, and so likewise elsewhere, as Psalm 77.10. I said, this is mine infirmity, but I will Remember the Years of the right hand of the most High. And Psalm 63.6. When I Remember thee upon my Bed, and meditate on thee in the Nightwatches.
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nay oftentimes even in evil it self, ye shall have many loose and carnal people where they are now deprived of the opportunities of their lusts and vanities,
nay oftentimes even in evil it self, you shall have many lose and carnal people where they Are now deprived of the opportunities of their Lustiest and vanities,
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Now it is that which does become Christians more especially in that which is good to supply such defects to themselves, where they are at present deprived of the Ordinances, and publick Administrations;
Now it is that which does become Christians more especially in that which is good to supply such defects to themselves, where they Are At present deprived of the Ordinances, and public Administrations;
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To remember those Truths and Doctrines, and Exhortations, and Instructions, and Promises which they have heretofore been made partakers of in such opportunities.
To Remember those Truths and Doctrines, and Exhortations, and Instructions, and Promises which they have heretofore been made partakers of in such opportunities.
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And when our Minds are much conversant about the Promises and Truths of Consolation, we have them then more readily at hand when we have greatest need and use of them,
And when our Minds Are much conversant about the Promises and Truths of Consolation, we have them then more readily At hand when we have greatest need and use of them,
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We may further in this Expression take notice of that great account and esteem which David had of God at this time, in that he says, I will remember thee. It shews that God was to David above all other Enjoyments besides.
We may further in this Expression take notice of that great account and esteem which David had of God At this time, in that he Says, I will Remember thee. It shows that God was to David above all other Enjoyments beside.
That is commonly Mens greatest treasure which is their greatest solace and comfort in Affliction, that in the thoughts whereof Men do most relieve and refresh themselves,
That is commonly Men's greatest treasure which is their greatest solace and Comfort in Affliction, that in the thoughts whereof Men do most relieve and refresh themselves,
First, The Excellencies in God himself, I will remember thee; that is, I will consider what a kind of blessed person thou art in in thine own blessed Majesty, and thereby comfort my self.
First, The Excellencies in God himself, I will Remember thee; that is, I will Consider what a kind of blessed person thou art in in thine own blessed Majesty, and thereby Comfort my self.
There were divers parts of Davids trouble, his solitariness, his persecution, his deprivation of the Assemblies of Gods people, his reproach, and the upbraidings of his Enemies:
There were diverse parts of Davids trouble, his solitariness, his persecution, his deprivation of the Assemblies of God's people, his reproach, and the upbraidings of his Enemies:
The name of the Lord is a strong tower; the righteous run into it, and are safe, as Solomon tells us, Prov. 18.10. Thus David elsewhere improves it; as Psal. 56.3. What time I am afraid, I will trust in thee, And ver. 9. When I cry unto thee, mine enemies shall turn back;
The name of the Lord is a strong tower; the righteous run into it, and Are safe, as Solomon tells us, Curae 18.10. Thus David elsewhere improves it; as Psalm 56.3. What time I am afraid, I will trust in thee, And for. 9. When I cry unto thee, mine enemies shall turn back;
Thirdly, The Omnipresence of God, when we consider him in a condition of solitariness: David was now alone in the Wilderness and upon the Mountains, deprived of the society of Gods people, and the publick Means:
Thirdly, The Omnipresence of God, when we Consider him in a condition of solitariness: David was now alone in the Wilderness and upon the Mountains, deprived of the society of God's people, and the public Means:
The Second is the Relation which himself had to God, That he was (as is exprest in the words before) his God, I will remember thee, and remember thee so. To remember God only as a Stranger,
The Second is the Relation which himself had to God, That he was (as is expressed in the words before) his God, I will Remember thee, and Remember thee so. To Remember God only as a Stranger,
By the Land of Jordan, we are to understand that part of the Country which was near the Heads of Jordan. By the Hermonites, that great Row of Hills which is generally call'd Hermon, Deut. 3.8. & Josh. 11.3. By the Hill Missar, the Name of an Hill not mentioned elsewhere in Scripture.
By the Land of Jordan, we Are to understand that part of the Country which was near the Heads of Jordan. By the Hermonites, that great Row of Hills which is generally called Hermon, Deuteronomy 3.8. & Josh. 11.3. By the Hill Missar, the Name of an Hill not mentioned elsewhere in Scripture.
for his trust and reliance upon God in his present Affliction. Thus again in other places, as Psal. 77.11. I will remember the works of the Lord, surely I will remember thy wonders of old.
for his trust and reliance upon God in his present Affliction. Thus again in other places, as Psalm 77.11. I will Remember the works of the Lord, surely I will Remember thy wonders of old.
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We should make use both of Personal Experiences and National, for the quickening and strengthening of our Faith in cases of dejection. Consider what God has done for Israel; and consider what God hath done for us, in our particulars, at such a time, in such a place, and upon such an occasion.
We should make use both of Personal Experiences and National, for the quickening and strengthening of our Faith in cases of dejection. Consider what God has done for Israel; and Consider what God hath done for us, in our particulars, At such a time, in such a place, and upon such an occasion.
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Others have comfort from Gods Attributes, and his Relation, and his Promises, &c. but these have comfort from Experiences, which are all these in facto esse, as being accomplished and reduced to practice, which are most convincing and satisfactory of all.
Others have Comfort from God's Attributes, and his Relation, and his Promises, etc. but these have Comfort from Experiences, which Are all these in facto esse, as being accomplished and reduced to practice, which Are most convincing and satisfactory of all.
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The longer that any are acquainted with God, the more evidences and demonstrations have they of his Goodness to them, which they are able to improve and to make use of against another time,
The longer that any Are acquainted with God, the more evidences and demonstrations have they of his goodness to them, which they Are able to improve and to make use of against Another time,
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This is the course which he takes for the relief and succour of himself, even by the recalling of Gods ancient Goodness both to himself and the rest of his People;
This is the course which he Takes for the relief and succour of himself, even by the recalling of God's ancient goodness both to himself and the rest of his People;
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My soul is cast down, &c. therefore I will remember thee, &c. What from hence? namely, That present Afflictions do sometimes give an occasion to us to remember former Mercies.
My soul is cast down, etc. Therefore I will Remember thee, etc. What from hence? namely, That present Afflictions do sometime give an occasion to us to Remember former mercies.
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Look as former Prosperity which is now past, makes present Affliction to be more discern'd: so present Affliction now felt, it makes former Prosperity to be more acknowledged.
Look as former Prosperity which is now past, makes present Affliction to be more discerned: so present Affliction now felt, it makes former Prosperity to be more acknowledged.
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He brings his people into cases of dejection, that so from hence they may be more apprehensive of their former freedom, which they have not sufficiently regarded.
He brings his people into cases of dejection, that so from hence they may be more apprehensive of their former freedom, which they have not sufficiently regarded.
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There is nothing more difficult and uncertain than the setling of a disquieted spirit; which after some expectations of composure yet recoyles and returns again, still as bad as it was ever before.
There is nothing more difficult and uncertain than the settling of a disquieted Spirit; which After Some Expectations of composure yet recoils and returns again, still as bad as it was ever before.
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He had expostulated with himself for it in the fift, Why art thou cast down, O my Soul? &c. He had again complain'd of it to God himself in the sixth, O my God, my Soul is cast down within me, &c. And now after all this, he returns to his Complainings again here in the seventh, Deep calleth unto deep, at the noise of thy Water-spouts, &c. THe Text is a Figurative Description of the manifold Afflictions and Calamities which the Psalmist was exercised withal.
He had expostulated with himself for it in the fift, Why art thou cast down, Oh my Soul? etc. He had again complained of it to God himself in the sixth, Oh my God, my Soul is cast down within me, etc. And now After all this, he returns to his Complainings again Here in the seventh, Deep calls unto deep, At the noise of thy Waterspouts, etc. THe Text is a Figurative Description of the manifold Afflictions and Calamities which the Psalmist was exercised withal.
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I am come into deep waters, where the floods overflow me. So Psal. 130.1. Out of the depths have I cried unto thee, O Lord, &c. So Heman, Psal. 88.6. Thou hast layed me in the lowest pit, in darkness, in the deeps.
I am come into deep waters, where the floods overflow me. So Psalm 130.1. Out of the depths have I cried unto thee, Oh Lord, etc. So Heman, Psalm 88.6. Thou hast laid me in the lowest pit, in darkness, in the deeps.
There's a Threefold Depth (for the better opening of this Point unto us) which the Saints and Servants of God are subject to here in this life. 1. The depth of Temptation. 2. The depth of Desertion. And 3. The depth of Affliction, and humane Calamities.
There's a Threefold Depth (for the better opening of this Point unto us) which the Saints and Servants of God Are Subject to Here in this life. 1. The depth of Temptation. 2. The depth of Desertion. And 3. The depth of Affliction, and humane Calamities.
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No, Sin and the Temptation to it is a Deep, so that a Man that falls from some high pinacle he may as well hope to stop before he comes to the ground,
No, since and the Temptation to it is a Deep, so that a Man that falls from Some high pinnacle he may as well hope to stop before he comes to the ground,
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Look as those Swine which were possessed by the Devils in the Gospel, it is said of them, that they ran violently into the Sea, and were choak'd in the Deep, Mat. 5.13.
Look as those Swine which were possessed by the Devils in the Gospel, it is said of them, that they ran violently into the Sea, and were choked in the Deep, Mathew 5.13.
A Man that sticks fast in the deep, he is not easily got out of it again, no more is a Man that is intangled with Sin. So what Solomon says of an Harlot, it is in a sence true of every sin besides, That it is a deep ditch.
A Man that sticks fast in the deep, he is not Easily god out of it again, no more is a Man that is entangled with Sin. So what Solomon Says of an Harlot, it is in a sense true of every since beside, That it is a deep ditch.
First, Sometimes to discover to them more fully the Corruption which is in them, that they may see the depth and bottom of their evil hearts, which has a great deal of fraudulency and falseness in it.
First, Sometime to discover to them more Fully the Corruption which is in them, that they may see the depth and bottom of their evil hearts, which has a great deal of fraudulency and falseness in it.
The Children of God would never know what corrupt Hearts they had in good earnest, if he did not sometimes suffer them to fall into such and such miscarriages.
The Children of God would never know what corrupt Hearts they had in good earnest, if he did not sometime suffer them to fallen into such and such miscarriages.
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Secondly, To make them more sensible of the depth of the Grace of Christ, NONLATINALPHABET, These deep things of God, as the Scripture calls them, The depth of the riches both of the wisdom and goodness of God.
Secondly, To make them more sensible of the depth of the Grace of christ,, These deep things of God, as the Scripture calls them, The depth of the riches both of the Wisdom and Goodness of God.
it made him afterwards so much the more to admire the Free-Grace and Love of Christ, that God should have mercy upon such a wretch as he was, that was gone so far into the Deep, 1 Tim. 1.13. Who was before a Blasphemer and a Persecutor, and injurious, but I obtained mercy, &c. And the Grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus.
it made him afterwards so much the more to admire the Free-Grace and Love of christ, that God should have mercy upon such a wretch as he was, that was gone so Far into the Deep, 1 Tim. 1.13. Who was before a Blasphemer and a Persecutor, and injurious, but I obtained mercy, etc. And the Grace of our Lord was exceeding abundant, with faith and love which is in christ jesus.
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Profane and carnal Persons, when they see David slip into the depth, they themselves will therefore presumptuously and of their own accord leap into it;
Profane and carnal Persons, when they see David slip into the depth, they themselves will Therefore presumptuously and of their own accord leap into it;
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and of the occasions of them. This is the account of Gods Providence in them. And then again over and above, to be patterns of Gods Goodness in their Recovery.
and of the occasions of them. This is the account of God's Providence in them. And then again over and above, to be patterns of God's goodness in their Recovery.
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As the Apostle Paul also makes it to be in the aforenamed Scripture, 1 Tim. 1.15, 16. Jesus Christ came into the world to save Sinners, of whom I am chief.
As the Apostle Paul also makes it to be in the aforenamed Scripture, 1 Tim. 1.15, 16. jesus christ Come into the world to save Sinners, of whom I am chief.
Howbeit for this cause I obtained mercy, that in me first Christ Jesus might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting.
Howbeit for this cause I obtained mercy, that in me First christ jesus might show forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting.
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Gods goodness in the recovery of Paul, who was so great a Sinner, was a pattern of the like goodness to others, who should imbrace the conditions of the Gospel and Faith in Christ.
God's Goodness in the recovery of Paul, who was so great a Sinner, was a pattern of the like Goodness to Others, who should embrace the conditions of the Gospel and Faith in christ.
This was the ground again of Pauls Temptation, as himself gives an account of it ▪ 2 Cor. 12.7. And lest I should be exalted above measure, through the abundance of the revelations, there was given unto me a thorn in the flesh, the messenger of Satan, to buffet me.
This was the ground again of Paul's Temptation, as himself gives an account of it ▪ 2 Cor. 12.7. And lest I should be exalted above measure, through the abundance of the revelations, there was given unto me a thorn in the Flesh, the Messenger of Satan, to buffet me.
That he might not be exalted, he was dejected; and that he might not be lifted up in the hights, he was cast down into the depths. And so it falls out to be likewise with many other of Gods Servants besides.
That he might not be exalted, he was dejected; and that he might not be lifted up in the heights, he was cast down into the depths. And so it falls out to be likewise with many other of God's Servants beside.
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Though it is true, God does usually, and for the most part, preserve his Servants from falling into notorious sins, such sins as may wound their Conscience,
Though it is true, God does usually, and for the most part, preserve his Servants from falling into notorious Sins, such Sins as may wound their Conscience,
He that pleaseth God, shall not be taken in those snares, Eccles. 7.26. God never suffers his Children to fall into these depths of sin, and more notorious Temptations;
He that Pleases God, shall not be taken in those snares, Eccles. 7.26. God never suffers his Children to fallen into these depths of since, and more notorious Temptations;
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When men live fairly and civilly to the world, and escape grosser crimes, they are not commonly so sensible of the breach and transgression of Gods Law in lighter matters, and so fall into greater;
When men live fairly and civilly to the world, and escape grosser crimes, they Are not commonly so sensible of the breach and Transgression of God's Law in lighter matters, and so fallen into greater;
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It pleased the Lord to bruise him, and to put him to grief, and to make his soul an offering for sin, Isa. 53.10. And Mat. 26.38. He complains that his soul was exceeding sorrowful, even unto the death;
It pleased the Lord to bruise him, and to put him to grief, and to make his soul an offering for since, Isaiah 53.10. And Mathew 26.38. He complains that his soul was exceeding sorrowful, even unto the death;
Therefore this should teach us rightly to understand Gods dealings in this Particular, that so we may not conceive hardly or rashly of the Servants of God as we are apt and ready to do,
Therefore this should teach us rightly to understand God's dealings in this Particular, that so we may not conceive hardly or rashly of the Servants of God as we Are apt and ready to do,
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when we see them in such cases as these are, even to add affliction to affliction by our heavy and uncharitable Censures, concluding them to be therefore none of Gods Servants,
when we see them in such cases as these Are, even to add affliction to affliction by our heavy and uncharitable Censures, concluding them to be Therefore none of God's Servants,
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Why God sometimes exercises some of his Children after this manner? It is hereby to make them the more tender-hearted and compassionate to others which are their Brethren.
Why God sometime exercises Some of his Children After this manner? It is hereby to make them the more tender-hearted and compassionate to Others which Are their Brothers.
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That he might be a merciful and faithful High-Priest, that he might NONLATINALPHABET, have compassion on those which were out of the way, and reasonably bear with them.
That he might be a merciful and faithful High-Priest, that he might, have compassion on those which were out of the Way, and reasonably bear with them.
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And forasmuch as they are all Members of one and the same Body, he would have them accordingly to be affected to each other, in simpathy and follow-feeling of each others infirmities;
And forasmuch as they Are all Members of one and the same Body, he would have them accordingly to be affected to each other, in Sympathy and follow-feeling of each Others infirmities;
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Where Christians are too prone to censure their Brethren for Desertion, he does then oftentimes take an occasion to afflict them with the same cases and conditions themselves.
Where Christians Are too prove to censure their Brothers for Desertion, he does then oftentimes take an occasion to afflict them with the same cases and conditions themselves.
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It is that which the Servants of God are also apt now and then unto. To think that they are forsaken absolutely, when they are forsaken in outward appearance;
It is that which the Servants of God Are also apt now and then unto. To think that they Are forsaken absolutely, when they Are forsaken in outward appearance;
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The neglect whereof is the cause why God sometimes deprives them of it, because they had rather have sight and sense whereby they are refresht themselves,
The neglect whereof is the cause why God sometime deprives them of it, Because they had rather have sighed and sense whereby they Are refreshed themselves,
These are such as Gods Servants sometimes fall into in the highest degree, and so are said in this sense to be in the Depths, because they do drown and swallow up the Soul,
These Are such as God's Servants sometime fallen into in the highest degree, and so Are said in this sense to be in the Depths, Because they do drown and swallow up the Soul,
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and such are these depths of Afflictions, they are strong and violent means, but they have a very good issue and effect, which in Gods Providence follows upon them:
and such Are these depths of Afflictions, they Are strong and violent means, but they have a very good issue and Effect, which in God's Providence follows upon them:
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And because they do so, they do thereby fit for great imployment. There's none which do God more service than such persons as are fullest of self-denial.
And Because they do so, they do thereby fit for great employment. There's none which do God more service than such Persons as Are Fullest of self-denial.
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Secondly, Afflictions prepare Men for service, so far forth as they do scoure away Corruption, (which we spake of before.) A Man which is under the power and dominion of any great lusts he can never do God any great work,
Secondly, Afflictions prepare Men for service, so Far forth as they do scour away Corruption, (which we spoke of before.) A Man which is under the power and dominion of any great Lustiest he can never do God any great work,
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That's a second account of this Point, Why God brings his Servants sometimes into deep Afflictions, that namely from thence he may make them fitter for greater service which he calls them unto.
That's a second account of this Point, Why God brings his Servants sometime into deep Afflictions, that namely from thence he may make them fitter for greater service which he calls them unto.
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This is the account which the Apostle Paul gives of that great trouble which came to him in Asia, 2 Cor. 1.8, 9. We were press'd (says he) out of measure above strength, insomuch that we despaired even of life,
This is the account which the Apostle Paul gives of that great trouble which Come to him in Asia, 2 Cor. 1.8, 9. We were pressed (Says he) out of measure above strength, insomuch that we despaired even of life,
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There are many which go for very calm and patient Creatures till God trys them by such kind of Providences as these are ▪ Who would have thought that Jonah should have been such a pettish piece as he was, till God tried him by bringing him into the Depths;
There Are many which go for very Cam and patient Creatures till God trys them by such kind of Providences as these Are ▪ Who would have Thought that Jonah should have been such a pettish piece as he was, till God tried him by bringing him into the Depths;
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Who would ever have heard of his Patience, if they had not heard of his Afflictions as the trials of that Patience in him? God did hereby even convince and confute Satan himself,
Who would ever have herd of his Patience, if they had not herd of his Afflictions as the trials of that Patience in him? God did hereby even convince and confute Satan himself,
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but has some reality and strength in it, when it does produce such noble effects, so as not only to endure light Afflictions but great ones, without sinking under them.
but has Some reality and strength in it, when it does produce such noble effects, so as not only to endure Light Afflictions but great ones, without sinking under them.
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Therefore again Secondly, We should also take heed of singing a requiem to our Souls. Take heed of security and carnal confidence in any outward ▪ thing whatsoever we enjoy,
Therefore again Secondly, We should also take heed of singing a requiem to our Souls. Take heed of security and carnal confidence in any outward ▪ thing whatsoever we enjoy,
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Forasmuch as God is pleased sometimes to bring some of his Servants into such conditions; what a mercy is it for any to be freed and exempted from them!
Forasmuch as God is pleased sometime to bring Some of his Servants into such conditions; what a mercy is it for any to be freed and exempted from them!
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We should here wonderfully adore Gods Distinguishing Providence to this purpose, whereof we are able to give no other account than his own free Grace and good-will,
We should Here wonderfully adore God's Distinguishing Providence to this purpose, whereof we Are able to give no other account than his own free Grace and goodwill,
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There is a great piece of softness and tenderness upon many People, which makes them full of murmuring and repining under the least cross whatsoever it is;
There is a great piece of softness and tenderness upon many People, which makes them full of murmuring and repining under the least cross whatsoever it is;
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Now such as these for the better cure of this infirmity and distemper in themselves, should consider how it is with many others which are in far worse condition than themselves are.
Now such as these for the better cure of this infirmity and distemper in themselves, should Consider how it is with many Others which Are in Far Worse condition than themselves Are.
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Those that shrink at their own wadings, let them but think of others depths, and the sad and lamentable extremities which are accomplisht in their Brethren in the World.
Those that shrink At their own wadings, let them but think of Others depths, and the sad and lamentable extremities which Are accomplished in their Brothers in the World.
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Thirdly, The Connexion of Evils, or dependence and mutual reference, one evil upon another. First, Here's the Variety or Plurality of Evils, one evil to another;
Thirdly, The Connexion of Evils, or dependence and mutual Referente, one evil upon Another. First, Here's the Variety or Plurality of Evils, one evil to Another;
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And the Apostle Paul of himself and of the rest of his Brethren, 2 Cor. 7.5. We were troubled (says he) on every side; without were fightings, within were fears. There's within, and without. The ground hereof is this;
And the Apostle Paul of himself and of the rest of his Brothers, 2 Cor. 7.5. We were troubled (Says he) on every side; without were fightings, within were fears. There's within, and without. The ground hereof is this;
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whiles Sin calls to Sin, Judgment may well call to Judgment suitably to it. Therefore we should make account of it, and prepare for such things as these are.
while since calls to since, Judgement may well call to Judgement suitably to it. Therefore we should make account of it, and prepare for such things as these Are.
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Yea now and then not only for his Enemies, but for his dearest Children he hath many ways whereby to exercise them, which should teach them to get many Graces whereby to be able to bear them, Faith and Patience,
Yea now and then not only for his Enemies, but for his dearest Children he hath many ways whereby to exercise them, which should teach them to get many Graces whereby to be able to bear them, Faith and Patience,
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Outward Troubles and inward both at once, as it was in Paul 's Tempest, Where two Seas met, and the Ship broken with the violence of the waves, Act. 27.41.
Outward Troubles and inward both At once, as it was in Paul is Tempest, Where two Seas met, and the Ship broken with the violence of the waves, Act. 27.41.
Thus was the condition here of David, He breaketh me with breach upon breach. He runneth upon me like a Giant, says Job, 16.14. This God is pleased likewise to do upon very good Consideration, as namely hereby thoroughly to purge his Servants of those Corruptions which are in them.
Thus was the condition Here of David, He breaks me with breach upon breach. He Runneth upon me like a Giant, Says Job, 16.14. This God is pleased likewise to do upon very good Consideration, as namely hereby thoroughly to purge his Servants of those Corruptions which Are in them.
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If I whet my glittering Sword, and my hand take hold on judgment, then so and so, Deut. 32.41. God is oftentimes a great while a-beginning, he proceeds but very slowly to Judgments as to the first undertakings of it;
If I whet my glittering Sword, and my hand take hold on judgement, then so and so, Deuteronomy 32.41. God is oftentimes a great while a-beginning, he proceeds but very slowly to Judgments as to the First undertakings of it;
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There's nothing but serious Repentance, and Amendment, and Conversion to God which will put a stop to the proceedings of Wrath and Judgment there where it is begun.
There's nothing but serious Repentance, and Amendment, and Conversion to God which will put a stop to the proceedings of Wrath and Judgement there where it is begun.
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That which was here the Condition of David at this time for his own particular person, it happens sometimes to be the condition of the whole Church of God in general,
That which was Here the Condition of David At this time for his own particular person, it happens sometime to be the condition of the Whole Church of God in general,
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This that we may do the better, it concerns us to labour for a deep sence of the Churches condition in our own hearts, which may make way for this in us;
This that we may do the better, it concerns us to labour for a deep sense of the Churches condition in our own hearts, which may make Way for this in us;
So much for that, and so also for this whole seventh Verse of this Psalm, Deep calleth unto deep, at the noise of thy Waterspouts, all thy waves and thy billows are gone over me.
So much for that, and so also for this Whole seventh Verse of this Psalm, Deep calls unto deep, At the noise of thy Waterspouts, all thy waves and thy billows Are gone over me.
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The Life of a Christian, it is checker'd and interwoven with sundry Varieties, whereof for the most part it consists, of Trouble and of Peace, of Affliction and of Comfort, of a bad Day and a good. As it is with those that travel by Sea, they have their changes and diversities of weather, of Calm and Storm;
The Life of a Christian, it is checkered and interwoven with sundry Varieties, whereof for the most part it consists, of Trouble and of Peace, of Affliction and of Comfort, of a bade Day and a good. As it is with those that travel by Sea, they have their changes and diversities of weather, of Cam and Storm;
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He had in the 7th Verse of this Psalm been down in the deep, and had the waves and billows gone over him, that is, been overwhelmed with temptation, and desertion, and affliction:
He had in the 7th Verse of this Psalm been down in the deep, and had the waves and billows gone over him, that is, been overwhelmed with temptation, and desertion, and affliction:
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The Carriage of God to David, that we have in those words, Yet the Lord will command his loving-kindness, &c. The Carriage of David to God, in these, And my prayer unto the God, &c. We begin with the former, viz. The Carriage of God to David; which is here laid forth in three particulars:
The Carriage of God to David, that we have in those words, Yet the Lord will command his Lovingkindness, etc. The Carriage of David to God, in these, And my prayer unto the God, etc. We begin with the former, viz. The Carriage of God to David; which is Here laid forth in three particulars:
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We have thought of thy loving-kindness, O God, in the midst of thy temple, Psal. 48.9. And Psal. 63.3. Because thy loving-kindness is better than life, my lips shall praise thee. And again, Psal. 106.4. Remember me, O Lord, with the favour which thou bearest to thy people. And again, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do to those that fear thy Name.
We have Thought of thy Lovingkindness, Oh God, in the midst of thy temple, Psalm 48.9. And Psalm 63.3. Because thy Lovingkindness is better than life, my lips shall praise thee. And again, Psalm 106.4. remember me, Oh Lord, with the favour which thou bearest to thy people. And again, Psalm 119.132. Look thou upon me, and be merciful unto me, as thou usest to do to those that Fear thy Name.
Gods first loving-kindness of all, is his chusing us, and predestinating of us to the adoption of children by Jesus Christ unto himself, Eph. 1.4, 5. This is the kindness and love of God our Saviour, which does in time appear unto us, as it is, Tit. 3.4.
God's First Lovingkindness of all, is his choosing us, and predestinating of us to the adoption of children by jesus christ unto himself, Ephesians 1.4, 5. This is the kindness and love of God our Saviour, which does in time appear unto us, as it is, Tit. 3.4.
And all other kindnesses besides flow from this first kindness to us, whether spiritual or temporal; this is the common and general Spring and Fountain and Source of all the rest.
And all other Kindnesses beside flow from this First kindness to us, whither spiritual or temporal; this is the Common and general Spring and Fountain and Source of all the rest.
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namely, to Gods relieving of David in his present condition of distress; he was now (as ye have heard) in the Depths, Deep calleth unto deep, &c. But yet he does promise to himself an experience of Gods favour towards him;
namely, to God's relieving of David in his present condition of distress; he was now (as you have herd) in the Depths, Deep calls unto deep, etc. But yet he does promise to himself an experience of God's favour towards him;
Yet the Lord will command his loving-kindness, &c. We must take these words in their Connexion with those which went before in the foregoing Verse, wherein the Psalmist had made mention of the waves and billows that went over him.
Yet the Lord will command his Lovingkindness, etc. We must take these words in their Connexion with those which went before in the foregoing Verse, wherein the Psalmist had made mention of the waves and billows that went over him.
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he hath Mercy as well as Justice in him, and therefore does not suffer his whole indignation to arise, as he speaks, but in the midst of judgment remembreth mercy;
he hath Mercy as well as justice in him, and Therefore does not suffer his Whole Indignation to arise, as he speaks, but in the midst of judgement Remember mercy;
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That he may prevent his Servants from Temptation, which otherwise they would be subject unto, as it is intimated in Psal. 125.3. The rod of the ungodly shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity.
That he may prevent his Servants from Temptation, which otherwise they would be Subject unto, as it is intimated in Psalm 125.3. The rod of the ungodly shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity.
yet God would in time be gracious to him, The Lord will command his loving-kindness, &c. Thus doth God preserve in his Servants a Spirit of Faith in the midst of their sorest and saddest Desertions.
yet God would in time be gracious to him, The Lord will command his Lovingkindness, etc. Thus does God preserve in his Servants a Spirit of Faith in the midst of their Sorest and Saddest Desertions.
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Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Hath God forgotten to be gracious? But then they recover themselves again,
Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? Hath God forgotten to be gracious? But then they recover themselves again,
but I will remember, &c. And so the Church, Mic. 7.7, 8. Therefore I will look unto the Lord, I will wait for the God of my salvation; my God will hear me.
but I will Remember, etc. And so the Church, Mic. 7.7, 8. Therefore I will look unto the Lord, I will wait for the God of my salvation; my God will hear me.
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Experience, it works hope, as the Apostle speaks in Rom. 5.4. The Use which we are to make of both these Points together, is from hence to encourage our selves in such cases as these are.
Experience, it works hope, as the Apostle speaks in Rom. 5.4. The Use which we Are to make of both these Points together, is from hence to encourage our selves in such cases as these Are.
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Thus Job 35.10, None saith, Where is God my Maker, that giveth songs in the night? that is, who secretly comforteth his children in the midst of their greatest afflictions.
Thus Job 35.10, None Says, Where is God my Maker, that gives songs in the night? that is, who secretly comforts his children in the midst of their greatest afflictions.
It is a thing which cannot be exprest, the great comfort which the people of God find and feel oftentimes from him at such times as the world looks upon them as in a miserable condition,
It is a thing which cannot be expressed, the great Comfort which the people of God find and feel oftentimes from him At such times as the world looks upon them as in a miserable condition,
I have seen, I have seen the affliction of my people, and I know their sorrows, Exod. 3.7. It is a great comfort to any in trouble, to be owned and pitied in it.
I have seen, I have seen the affliction of my people, and I know their sorrows, Exod 3.7. It is a great Comfort to any in trouble, to be owned and pitied in it.
Thirdly, Hope of their freedom and deliverance from it: God does also sometimes suggest this; He does give them some grounds to expect such a Mercy as this from him,
Thirdly, Hope of their freedom and deliverance from it: God does also sometime suggest this; He does give them Some grounds to expect such a Mercy as this from him,
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The Depth of Temptation, the Depth of Desertion, and the Depth of Affliction. Now according to either of these does God command his loving-kindness for them; and that effectually.
The Depth of Temptation, the Depth of Desertion, and the Depth of Affliction. Now according to either of these does God command his Lovingkindness for them; and that effectually.
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And no less than that will do it; an authoritative and over-powering word from him. Indeed we are to use our endeavour, to lay restraints and commands upon our selves,
And no less than that will do it; an authoritative and overpowering word from him. Indeed we Are to use our endeavour, to lay restraints and commands upon our selves,
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as David here does in this Psalm, when he finds himself out of tune, Why art thou cast down, &c. But still we must expect the success from the Commands of God,
as David Here does in this Psalm, when he finds himself out of tune, Why art thou cast down, etc. But still we must expect the success from the Commands of God,
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When they are sunk into such and such depths which we spake of before, they are ready to think it is almost impossible for them to get out and to be freed from them.
When they Are sunk into such and such depths which we spoke of before, they Are ready to think it is almost impossible for them to get out and to be freed from them.
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Yea, but if they shall consider, that God can command his loving-kindness for them, this will soon put an end to such fears and distractions and perplexities in them. Alas!
Yea, but if they shall Consider, that God can command his Lovingkindness for them, this will soon put an end to such fears and distractions and perplexities in them. Alas!
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or against a Man only? as Elihu sometimes expostulated, Job 34.29. There's nothing which can do us either hurt or good without him. That's the first Term; Command.
or against a Man only? as Elihu sometime expostulated, Job 34.29. There's nothing which can do us either hurt or good without him. That's the First Term; Command.
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The Lord of Hosts is with us. The God of Jacob is our refuge, Selah; as the Psalmist concludes that Psalm, Psal. 46.11. That's the second Particular in the first General, to wit, the conveyance of Gods carriage.
The Lord of Hosts is with us. The God of Jacob is our refuge, Selac; as the Psalmist concludes that Psalm, Psalm 46.11. That's the second Particular in the First General, to wit, the conveyance of God's carriage.
These two divide our whole time, Day and Night, and they do both of them still tender us somewhat of Gods Goodness; His loving-kindness in the day-time; His song in the night;
These two divide our Whole time, Day and Night, and they do both of them still tender us somewhat of God's goodness; His Lovingkindness in the daytime; His song in the night;
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This is that which we find David to pray for expresly in another place, Psal. 143.8. Cause me to hear thy loving-kindness in the morning, for in thee do I trust, &c. That which he there prays for he here enjoys;
This is that which we find David to pray for expressly in Another place, Psalm 143.8. Cause me to hear thy Lovingkindness in the morning, for in thee do I trust, etc. That which he there prays for he Here enjoys;
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This is that which God doth graciously undertake to do for his Servants, even to speed his mercies and deliverances to them. Thus Psal. 30.5. His anger endureth but a moment, in his favour is life:
This is that which God does graciously undertake to do for his Servants, even to speed his Mercies and Deliverances to them. Thus Psalm 30.5. His anger Endureth but a moment, in his favour is life:
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weeping may endure for a night, but joy cometh in the morning. And so Psal. 46.5. speaking concerning the Church, God is in the midst of her, she shall not be moved:
weeping may endure for a night, but joy comes in the morning. And so Psalm 46.5. speaking Concerning the Church, God is in the midst of her, she shall not be moved:
God shall help her, and that right early. In the Hebrew - Text it is lifnosh Boker, that is, before the morning appeareth, or when the morning appeareth.
God shall help her, and that right early. In the Hebrew - Text it is lifnosh Boker, that is, before the morning appears, or when the morning appears.
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And Col. 3.12, Put on as the elect of God, bowels of mercy, kindness, &c. And 1 Joh. 4.11, Beloved, if God so loved us, we ought also to love one another.
And Col. 3.12, Put on as the elect of God, bowels of mercy, kindness, etc. And 1 John 4.11, beloved, if God so loved us, we ought also to love one Another.
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We should neglect no season or opportunity for the expressing of our thankfulness to God, but close with all occasions which are at any time offered and administred unto us.
We should neglect no season or opportunity for the expressing of our thankfulness to God, but close with all occasions which Are At any time offered and administered unto us.
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My voice shalt thou hear in the morning, O Lord. In the morning will I direct my prayer unto thee, and will lookup, Psal. 5.3. And Psal. 63.1. O God, thou art my God, early will I seek thee. And so Isa. 26.9. the like expression.
My voice shalt thou hear in the morning, Oh Lord. In the morning will I Direct my prayer unto thee, and will lookup, Psalm 5.3. And Psalm 63.1. Oh God, thou art my God, early will I seek thee. And so Isaiah 26.9. the like expression.
Look, as that's the the time wherein Conscience is most stirring, so then also are there sweetest impartments and communications of the Comforts of God, to those which have Communion with him.
Look, as that's the the time wherein Conscience is most stirring, so then also Are there Sweetest impartments and communications of the Comforts of God, to those which have Communion with him.
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And so as to Gods mercies and loving-kindnesses, a Christian Soul then ponders upon them; whereas others spend their thoughts in vanity, good Christians do in such things as these.
And so as to God's Mercies and Loving-kindnesses, a Christian Soul then ponders upon them; whereas Others spend their thoughts in vanity, good Christians do in such things as these.
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And so I have done with the First General Part of the Text, viz. The Carriage of God to David, The Lord will command his loving-kindness, &c. The Second is the Carriage of David to God, And my prayer unto the God of my life.
And so I have done with the First General Part of the Text, viz. The Carriage of God to David, The Lord will command his Lovingkindness, etc. The Second is the Carriage of David to God, And my prayer unto the God of my life.
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Thus David in another place, I will cry unto God most high, unto God that performs all things for me. And Nehemiah, Neh. 2.4. So I prayed unto the God of heaven.
Thus David in Another place, I will cry unto God most high, unto God that performs all things for me. And Nehemiah, Neh 2.4. So I prayed unto the God of heaven.
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Therefore this justly meets with all such as are neglective of this performance, who restrain prayer before God, Job. 15.4. There are many who when any evil befals them, think of prayer last of any thing else;
Therefore this justly meets with all such as Are neglective of this performance, who restrain prayer before God, Job. 15.4. There Are many who when any evil befalls them, think of prayer last of any thing Else;
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And so the Apostle, Phil. 4.6, 7. Be careful for nothing, but in every thing by prayer and supplicacation with thankfulness let your request be made known unto God:
And so the Apostle, Philip 4.6, 7. Be careful for nothing, but in every thing by prayer and supplicacation with thankfulness let your request be made known unto God:
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And the peace of God, which passeth all understanding, shall keep your hearts, &c. Forasmuch as Prayer, in the proper nature of it, is a kind of Colloquy and Discourse with God,
And the peace of God, which passes all understanding, shall keep your hearts, etc. Forasmuch as Prayer, in the proper nature of it, is a kind of Colloquy and Discourse with God,
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This is another thing observable in the people of God, as to make much of Prayer for the performance, so to give much to it for the success and issue of it.
This is Another thing observable in the people of God, as to make much of Prayer for the performance, so to give much to it for the success and issue of it.
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He had in the third Verse of this Psalm signified his continual sadness, and the occasions of grief which were upon him from the importunity of his Enemies.
He had in the third Verse of this Psalm signified his continual sadness, and the occasions of grief which were upon him from the importunity of his Enemies.
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he does sue unto him for the proof and experience of it in his own particular Condition, I will say unto God, my Rock, &c. THis Verse is the sum of that Prayer which David signified, that he would make unto God in the Verse immediately preceeding.
he does sue unto him for the proof and experience of it in his own particular Condition, I will say unto God, my Rock, etc. THis Verse is the sum of that Prayer which David signified, that he would make unto God in the Verse immediately preceding.
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The Expostulation it self in these, Why hast thou forgotten me? Why go I mourning, &c. We begin with the first General, viz. The Preface or Introduction, I will say unto God, &c. Where again two things more:
The Expostulation it self in these, Why hast thou forgotten me? Why go I mourning, etc. We begin with the First General, viz. The Preface or Introduction, I will say unto God, etc. Where again two things more:
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First, The terms upon which David addresses himself to God, and that is, as his Rock, My Rock. Secondly, His Preparation of himself to this Address, I will say.
First, The terms upon which David Addresses himself to God, and that is, as his Rock, My Rock. Secondly, His Preparation of himself to this Address, I will say.
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This was an Expression sutable to the Condition which David was now in, and the Metaphor which he had set it forth by, to wit of being in the deep; he had said, the waves and billows went over him ▪ and now therefore does he repair to the Rock. The Lord is pleased still in Scripture to represent himself to us as most agreeable to our present necessities,
This was an Expression suitable to the Condition which David was now in, and the Metaphor which he had Set it forth by, to wit of being in the deep; he had said, the waves and billows went over him ▪ and now Therefore does he repair to the Rock. The Lord is pleased still in Scripture to represent himself to us as most agreeable to our present necessities,
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And in this latter notion is he here exhibited to us in the Text, as he is also in divers other places. Thus Psal. 18.2. The Lord is my Rock, and my Fortress, and my Deliverer. Psal. 89.26. The Rock of my Salvation. And Psal. 94.22. The Rock of my Refuge.
And in this latter notion is he Here exhibited to us in the Text, as he is also in diverse other places. Thus Psalm 18.2. The Lord is my Rock, and my Fortress, and my Deliverer. Psalm 89.26. The Rock of my Salvation. And Psalm 94.22. The Rock of my Refuge.
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Who is God save the Lord? and who is a Rock save our God? Psal. 18.31. And Psal. 62.2. He only is my Rock, and my, &c. There is a double sence in which God may be said to be a Rock:
Who is God save the Lord? and who is a Rock save our God? Psalm 18.31. And Psalm 62.2. He only is my Rock, and my, etc. There is a double sense in which God may be said to be a Rock:
and therefore call'd in the places before cited, The Rock of their Salvation; he is above all the evils and dangers which they are subject, and exposed unto;
and Therefore called in the places before cited, The Rock of their Salvation; he is above all the evils and dangers which they Are Subject, and exposed unto;
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And therefore do they with confidence repair unto him as David again elsewhere, Psal. 61.2. From the end of the Earth will I cry unto thee, when my heart is overwhelmed, lead me to the Rock that is higher than I.
And Therefore do they with confidence repair unto him as David again elsewhere, Psalm 61.2. From the end of the Earth will I cry unto thee, when my heart is overwhelmed, led me to the Rock that is higher than I.
Therefore let us get into this Rock and hide our selves in it; this is the property of the Spouse of Christ, Cant. 2.14. O my Dove that art in the clifts of the Rock.
Therefore let us get into this Rock and hide our selves in it; this is the property of the Spouse of christ, Cant 2.14. Oh my Dove that art in the cliffs of the Rock.
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We should in this case do as the Conies, who being but a feeble folk do therefore make their houses in the Rocks, as Solomon notes it of them in Prov. 30.26. Go to this everlasting Rock, this Rock of Ages, as we find that Expression put upon him, Isa. 26.4.
We should in this case do as the Conies, who being but a feeble folk do Therefore make their houses in the Rocks, as Solomon notes it of them in Curae 30.26. Go to this everlasting Rock, this Rock of Ages, as we find that Expression put upon him, Isaiah 26.4.
a Rock against which they dash and split themselves. Thus expresly, 1 Pet. 2.8. A stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto they were appointed.
a Rock against which they dash and split themselves. Thus expressly, 1 Pet. 2.8. A stone of stumbling, and a rock of offence, even to them which Stumble At the word, being disobedient, whereunto they were appointed.
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for David here having to deal with his Enemies which did oppress and afflict him, he repairs to God his Rock, both for the saving and preserving of himself,
for David Here having to deal with his Enemies which did oppress and afflict him, he repairs to God his Rock, both for the Saving and preserving of himself,
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Thus the Servants of God as they go confidently there where they have interest, so they go more confidently still there where they have experience. As Psal. 57.2. I will cry unto God most high, unto God that performs all things for me.
Thus the Servants of God as they go confidently there where they have Interest, so they go more confidently still there where they have experience. As Psalm 57.2. I will cry unto God most high, unto God that performs all things for me.
Thus should we from such Considerations strengthen our Faith upon all occasions, when we fall at any time into troublesome conditions, consider what God is to us in his Relation,
Thus should we from such Considerations strengthen our Faith upon all occasions, when we fallen At any time into troublesome conditions, Consider what God is to us in his Relation,
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but he thinks first with himself what he shall utter and speak before him when he shall come into his Presence, I will say. This is that which becomes all others that undertake the like approaches.
but he thinks First with himself what he shall utter and speak before him when he shall come into his Presence, I will say. This is that which becomes all Others that undertake the like Approaches.
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When we consider the Majesty of God, and the greatness of the Person, whom we have to deal with, it should make us more regardful with our selves of what we speak or utter in his Presence.
When we Consider the Majesty of God, and the greatness of the Person, whom we have to deal with, it should make us more regardful with our selves of what we speak or utter in his Presence.
or the manner of expression, but any thing that comes next to hand, Quicquid in buccam; whereas the Prophet David gives us a better Pattern here in the Text,
or the manner of expression, but any thing that comes next to hand, Quicquid in Buccam; whereas the Prophet David gives us a better Pattern Here in the Text,
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The Second is the Address or Expostulation it self, Why hast thou forgotten me? &c. Which (ye may observe) extends it self to three distinct Persons, or Heads.
The Second is the Address or Expostulation it self, Why hast thou forgotten me? etc. Which (you may observe) extends it self to three distinct Persons, or Heads.
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First, Look upon this Complaint or Expostulation, as it refers to God, Why hast thou forgotten me? This may be understood either as such which there was cause and ground for indeed,
First, Look upon this Complaint or Expostulation, as it refers to God, Why hast thou forgotten me? This may be understood either as such which there was cause and ground for indeed,
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God does sometimes so carry himself towards his Servants as if he had forgotten them, whiles he suffers them to continue and abide under sundry evils which they fall into.
God does sometime so carry himself towards his Servants as if he had forgotten them, while he suffers them to continue and abide under sundry evils which they fallen into.
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He leaves them oftentimes to themselves, and withdraws (at least for some time) the gracious influences of his assistance from them, and deliverance of them:
He leaves them oftentimes to themselves, and withdraws (At least for Some time) the gracious influences of his assistance from them, and deliverance of them:
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And the People of God when they were in Captivity they are then said to bethink themselves, 1 King. 8.47. Before I was afflicted (says David ) I went astray, but now have I kept thy word, Psal. 119.67.
And the People of God when they were in Captivity they Are then said to bethink themselves, 1 King. 8.47. Before I was afflicted (Says David) I went astray, but now have I kept thy word, Psalm 119.67.
Therefore it should be no strange thing to us, such Dispensations as these are; but we should rather in such cases be mindful to search into our own hearts,
Therefore it should be no strange thing to us, such Dispensations as these Are; but we should rather in such cases be mindful to search into our own hearts,
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Look as Parents they oftentimes think of their Children, and are ordering and contriving for them at such time as they themselves little know it, or are sensible of it;
Look as Parents they oftentimes think of their Children, and Are ordering and contriving for them At such time as they themselves little know it, or Are sensible of it;
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the Lord does not, nor will not forget his People, and so he has profest and exprest it very affectionately to them, in Isa. 49.15, 16. Can a woman forget her sucking-child that she should not have compassion on the son of her womb? yea, they may forget,
the Lord does not, nor will not forget his People, and so he has professed and expressed it very affectionately to them, in Isaiah 49.15, 16. Can a woman forget her sucking-child that she should not have compassion on the son of her womb? yea, they may forget,
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A Woman suckling her Son she has all the advantages for remembrance that may be, of Relation, of Affection, of Employment, which taken together do make it very full and compleat unto us.
A Woman suckling her Son she has all the advantages for remembrance that may be, of Relation, of Affection, of Employment, which taken together do make it very full and complete unto us.
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The Second is, as it refers to himself, Why go I mourning? ] This (as I conceive) hath a double respect with it, to the Occasion, and to the Affection, both;
The Second is, as it refers to himself, Why go I mourning? ] This (as I conceive) hath a double respect with it, to the Occasion, and to the Affection, both;
First, He expostulates about the occasion, Why go I mourning? that is, Why have I sad and mournful occasions presented unto me? Why dost thou suffer me to be in such a sad and mournful condition as now indeed I am in? This is that which David complains of,
First, He expostulates about the occasion, Why go I mourning? that is, Why have I sad and mournful occasions presented unto me? Why dost thou suffer me to be in such a sad and mournful condition as now indeed I am in? This is that which David complains of,
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We roar all like Bears, and mourn sore like Doves, as the Prophet complains, Isa. 59.11. The occasions hereof to Gods people, are sundry and various:
We roar all like Bears, and mourn soar like Dove, as the Prophet complains, Isaiah 59.11. The occasions hereof to God's people, Are sundry and various:
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as we may see in the Apostle Paul, who did in a special manner groan under it, Rom. 7.24, Oh wretched man that I am (says he), who shall deliver me from this body of death? Where there's sin, there will be mourning, at least there's occasion for it;
as we may see in the Apostle Paul, who did in a special manner groan under it, Rom. 7.24, O wretched man that I am (Says he), who shall deliver me from this body of death? Where there's since, there will be mourning, At least there's occasion for it;
Paul, his spirit was stirr'd in him at the superstition of the men of Athens. And this David, in another place, his eyes ran down with rivers of water,
Paul, his Spirit was stirred in him At the Superstition of the men of Athens. And this David, in Another place, his eyes ran down with Rivers of water,
In Ezek. 9.4, we have a special account taken of those persons that sigh'd and cryed for all the abominations which were done in the midst of Jerusalem, even by other men.
In Ezekiel 9.4, we have a special account taken of those Persons that sighed and cried for all the abominations which were done in the midst of Jerusalem, even by other men.
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Yea, and to abide and to continue under them too, for some good while together, which is signified in that phrase of going mourning, as denoting a mournful habit taken up upon a mournful occasion. Men may be sorry,
Yea, and to abide and to continue under them too, for Some good while together, which is signified in that phrase of going mourning, as denoting a mournful habit taken up upon a mournful occasion. Men may be sorry,
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and a little sad for some things which are not pressing upon them; but when they clad themselves with sad attire, when they put themselves into a mourning-weed;
and a little sad for Some things which Are not pressing upon them; but when they clad themselves with sad attire, when they put themselves into a mourning-weed;
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Why some of the Servants of God should walk mournfully all their days, whiles yet some others should have more freedom from it, this cannot be better resolved,
Why Some of the Servants of God should walk mournfully all their days, while yet Some Others should have more freedom from it, this cannot be better resolved,
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But they many times cause sadness to themselves from their own miscarriages, and force God to lay it upon them in order and reference hereunto, that it may be better with them in another world.
But they many times cause sadness to themselves from their own miscarriages, and force God to lay it upon them in order and Referente hereunto, that it may be better with them in Another world.
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Hence it is, that they do not only mourn, but go mourning all their days. Especially where they have some constant Corruptions which are cherish'd and foster'd by them;
Hence it is, that they do not only mourn, but go mourning all their days. Especially where they have Some constant Corruptions which Are cherished and fostered by them;
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where there is some setled course of sin, or some secret lust unmortified, God does there oftentimes send some constant matter and occasion of mourning for the working-out of that Corruption which is in them, and which remains upon them.
where there is Some settled course of since, or Some secret lust unmortified, God does there oftentimes send Some constant matter and occasion of mourning for the working-out of that Corruption which is in them, and which remains upon them.
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And upon this account doth David complain of it here in this place, VVhy go I mourning? to the wounding of mine own Conscience, to the dishonour of God, to the scandal of Religion? For to go mourning,
And upon this account does David complain of it Here in this place, Why go I mourning? to the wounding of mine own Conscience, to the dishonour of God, to the scandal of Religion? For to go mourning,
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Thirdly and lastly, This Expostulation hath reference to the Adversaries and Opposites of David, Because of the oppression of the enemy? And the Expostulation here again is twofold:
Thirdly and lastly, This Expostulation hath Referente to the Adversaries and Opposites of David, Because of the oppression of the enemy? And the Expostulation Here again is twofold:
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but thought somewhat strange of it, that God should permit it so to be. Thus also the Prophet Habakkuk, Hab. 1.13. Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? The Servants of God are apt to wonder in themselves at the oppressions and persecutings of those which are enemies to them.
but Thought somewhat strange of it, that God should permit it so to be. Thus also the Prophet Habakkuk, Hab. 1.13. Wherefore Lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? The Servants of God Are apt to wonder in themselves At the oppressions and persecutings of those which Are enemies to them.
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And again, Why doth he oppress? That is, Why, in regard of himself? How will it stand with his own ruine and destruction, whereunto he is design'd and appointed by thee? There are all these three in it.
And again, Why does he oppress? That is, Why, in regard of himself? How will it stand with his own ruin and destruction, whereunto he is designed and appointed by thee? There Are all these three in it.
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First, Why, in regard of thee? How will it stand with thine Honour? It is a great and special Argument which Gods Servants do and may use for the hindering of the oppressions of their enemies;
First, Why, in regard of thee? How will it stand with thine Honour? It is a great and special Argument which God's Servants do and may use for the hindering of the oppressions of their enemies;
What wilt thou do to thy mighty name? And especially in that part of enmity which was exprest here in the Text, which was reproach, and blasphemy, and insultation. David 's enemies, they continually said unto him, Where is now thy God? This, it was not only an affliction to David, but likewise a reproach even to God himself, which reflected upon him,
What wilt thou do to thy mighty name? And especially in that part of enmity which was expressed Here in the Text, which was reproach, and blasphemy, and insultation. David is enemies, they continually said unto him, Where is now thy God? This, it was not only an affliction to David, but likewise a reproach even to God himself, which reflected upon him,
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Now therefore, in reference to God himself, might David well expostulate about them, and say, Why should the enemy thus oppress me? as being an argument likely to take,
Now Therefore, in Referente to God himself, might David well expostulate about them, and say, Why should the enemy thus oppress me? as being an argument likely to take,
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Now, Why then wilt thou suffer mine enemy still to persecute me, and to set himself thus against me? Why go I mourning because of the oppression of the enemy? There is this pertinent to it.
Now, Why then wilt thou suffer mine enemy still to persecute me, and to Set himself thus against me? Why go I mourning Because of the oppression of the enemy? There is this pertinent to it.
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Thirdly, Why, also in regard of the Enemy? How will it stand with his ruine, which is a thing appointed and design'd? Why wilt thou permit me to suffer from persons of so much wickedness and vileness? As the Prophet Habakkuk, in the place before-mention'd, Why holdest thou thy tongue,
Thirdly, Why, also in regard of the Enemy? How will it stand with his ruin, which is a thing appointed and designed? Why wilt thou permit me to suffer from Persons of so much wickedness and vileness? As the Prophet Habakkuk, in the place beforementioned, Why holdest thou thy tongue,
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Lord, why dost thou suffer me so to fall under the oppressions of mine enemies? They are such as I know shall one day be destroy'd, and come to naught;
Lord, why dost thou suffer me so to fallen under the oppressions of mine enemies? They Are such as I know shall one day be destroyed, and come to nought;
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as David here seemed to be, and therefore expostulates with God about it, Why go I mourning for such a matter as this is? When the Children of God do consider the Almighty Power that is in God himself, the Interest which they have in this God,
as David Here seemed to be, and Therefore expostulates with God about it, Why go I mourning for such a matter as this is? When the Children of God do Consider the Almighty Power that is in God himself, the Interest which they have in this God,
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and the Curse which all their enemies do lye under and are exposed unto, there is very little reason for them to be so dejected and cast down in themselves,
and the Curse which all their enemies do lie under and Are exposed unto, there is very little reason for them to be so dejected and cast down in themselves,
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And therefore let them hence learn to raise, and excite, and stir up themselves, as God himself sometimes doth raise them, in Isa. 51.12, 13. I, even I am he that comforteth you.
And Therefore let them hence Learn to raise, and excite, and stir up themselves, as God himself sometime does raise them, in Isaiah 51.12, 13. I, even I am he that comforts you.
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Who art thou, that thou shouldst be afraid of a man that shall dye, and of the son of man which shall be made as grass? And forgettest the Lord thy maker, that stretched forth the heavens,
Who art thou, that thou Shouldst be afraid of a man that shall die, and of the son of man which shall be made as grass? And forgettest the Lord thy maker, that stretched forth the heavens,
David here tells us, that he will go to God, and complain to him, and reason out the case with him in his present affliction, Why hast thou forgotten me? Why go I mourning? Why doth the enemy oppress me? Now certainly he had some end with himself for so doing,
David Here tells us, that he will go to God, and complain to him, and reason out the case with him in his present affliction, Why hast thou forgotten me? Why go I mourning? Why does the enemy oppress me? Now Certainly he had Some end with himself for so doing,
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When the Saints and Servants of God do at any time make their complaints to him, of any thing which is offensive to them, it is not in vain done by them,
When the Saints and Servants of God do At any time make their complaints to him, of any thing which is offensive to them, it is not in vain done by them,
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But only, Why, and Why, and Why. Why hast thou forgotten me? and, Why go I mourning, &c. The least word of intimation is enough to obtain relief and help from him.
But only, Why, and Why, and Why. Why hast thou forgotten me? and, Why go I mourning, etc. The least word of intimation is enough to obtain relief and help from him.
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This is agreeable to that of the Apostle Paul, which he hath to the Philippians, in Phil. 4.6. Be careful for nothing, but in every thing by prayer and supplication let your requests be made known to God.
This is agreeable to that of the Apostle Paul, which he hath to the Philippians, in Philip 4.6. Be careful for nothing, but in every thing by prayer and supplication let your requests be made known to God.
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and whiles they are yet speaking, he will hear, as the Prophet hath it, in Isa. 65.24. And again, Isa. 58.9. Then thou shalt call, and the Lord shall answer;
and while they Are yet speaking, he will hear, as the Prophet hath it, in Isaiah 65.24. And again, Isaiah 58.9. Then thou shalt call, and the Lord shall answer;
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Their friends, and their honours, and their riches, they will then do them no good, nor afford any comfort unto them, when they stand most in need of comfort.
Their Friends, and their honours, and their riches, they will then do them no good, nor afford any Comfort unto them, when they stand most in need of Comfort.
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When David says here, That he will go and reason it, and expostulate it with God, Why hast thou forgotten me? &c. We must not understand it in a way of murmuring and repining against God,
When David Says Here, That he will go and reason it, and expostulate it with God, Why hast thou forgotten me? etc. We must not understand it in a Way of murmuring and repining against God,
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it is very delightful and comfortable unto him, and so hath cause to be. Therefore we should more and more live and feed upon such thoughts as these are.
it is very delightful and comfortable unto him, and so hath cause to be. Therefore we should more and more live and feed upon such thoughts as these Are.
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then to comfort our selves in this, That we may have freedom of access to God in our greatest extremities, who will be near at hand to help us out of them,
then to Comfort our selves in this, That we may have freedom of access to God in our greatest extremities, who will be near At hand to help us out of them,
SERMON I. PSAL. 51.1. Have mercy upon me, O God, according to thy loving-kindness: according unto the multitude of thy tender mercies blot out my transgressions.
SERMON I PSALM 51.1. Have mercy upon me, Oh God, according to thy Lovingkindness: according unto the multitude of thy tender Mercies blot out my transgressions.
for the sins whereof he had been guilty in the matter of Uriah; to wit, Adultery, and the shedding of Blood; and especially and principally the latter.
for the Sins whereof he had been guilty in the matter of Uriah; to wit, Adultery, and the shedding of Blood; and especially and principally the latter.
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After that once he was sensible of his sin, and God had charg'd it, and set it home upon his Conscience, he was unsatisfied till it was remitted unto him:
After that once he was sensible of his since, and God had charged it, and Set it home upon his Conscience, he was unsatisfied till it was remitted unto him:
This is that which concerns all such persons as are any way guilty and obnoxious before God, to see that their sins be pardoned unto them. This we gather from the practice of David, who is here propounded as a Pattern to all others in this particular.
This is that which concerns all such Persons as Are any Way guilty and obnoxious before God, to see that their Sins be pardoned unto them. This we gather from the practice of David, who is Here propounded as a Pattern to all Others in this particular.
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And it is agreeable likewise to the practice of divers others upon the like occasions. Thus Job expostulates with God, Job 7.21. And why dost thou not pardon my Transgression, and take away mine Iniquity? as thinking that this was the chiefest thing to be done for him.
And it is agreeable likewise to the practice of diverse Others upon the like occasions. Thus Job expostulates with God, Job 7.21. And why dost thou not pardon my Transgression, and take away mine Iniquity? as thinking that this was the chiefest thing to be done for him.
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And we are taught in the Lord's Prayer, to beg that God would forgive us our Trespasses; still this forgiveness and pardon of sin is propounded as a principal business.
And we Are taught in the Lord's Prayer, to beg that God would forgive us our Trespasses; still this forgiveness and pardon of since is propounded as a principal business.
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so that now none shall be able to accuse us; Who shall lay any thing to the charge of Gods Elect? It is God that justifieth, who is he that condemneth? &c. Rom. 8.34.
so that now none shall be able to accuse us; Who shall lay any thing to the charge of God's Elect? It is God that Justifieth, who is he that Condemneth? etc. Rom. 8.34.
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And when He gives quietness, who then can make trouble? as it is Job 34.29. Blessed is the man whose transgression is forgiven, and whose sin is covered.
And when He gives quietness, who then can make trouble? as it is Job 34.29. Blessed is the man whose Transgression is forgiven, and whose since is covered.
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Blessed is the man to whom the Lord imputeth not iniquity, Psal. 32.1, 2. There's a special blessedness of freedom which belongs to such persons as those.
Blessed is the man to whom the Lord imputeth not iniquity, Psalm 32.1, 2. There's a special blessedness of freedom which belongs to such Persons as those.
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Secondly, This pardon of sin, as it frees from the greatest evil, so it intitles to the greatest good. There's nothing which is good for us, but when our sins are once forgiven to us;
Secondly, This pardon of since, as it frees from the greatest evil, so it entitles to the greatest good. There's nothing which is good for us, but when our Sins Are once forgiven to us;
The sting as of Death it self, so of every other trouble besides as preparatory to it, is nothing but only sin. Now therefore when this is forgiven, the sting is taken out of it,
The sting as of Death it self, so of every other trouble beside as preparatory to it, is nothing but only since. Now Therefore when this is forgiven, the sting is taken out of it,
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Therefore our blessed Saviour upon Earth, when he healed the peoples bodily Diseases, he also assured them of the pardon of their sins, which might seem an impertinent business,
Therefore our blessed Saviour upon Earth, when he healed the peoples bodily Diseases, he also assured them of the pardon of their Sins, which might seem an impertinent business,
Give no rest to our eyes, nor slumber to our eye-lids, till we have in some measure obtain'd it from God; as considering, that without this we can have no true comfort or contentment in any thing whatsoever we enjoy. Alas!
Give no rest to our eyes, nor slumber to our eyelids, till we have in Some measure obtained it from God; as considering, that without this we can have no true Comfort or contentment in any thing whatsoever we enjoy. Alas!
what are all the Comforts in the World without this? They are but as fattenings against the day of slaughter, and such as do serve to aggravate mens Judgment against another time.
what Are all the Comforts in the World without this? They Are but as fattenings against the day of slaughter, and such as do serve to aggravate men's Judgement against Another time.
But we should make it the main business of our whole lives to make our peace with God, and to renew it occasionally when it is broken. We should first labour to be reconciled to God in general, as to the justification of persons at large;
But we should make it the main business of our Whole lives to make our peace with God, and to renew it occasionally when it is broken. We should First labour to be reconciled to God in general, as to the justification of Persons At large;
There's not a day which goes over our Heads, nor a night wherein we shut the day, in which we have not need to put up such Requests as these are to God,
There's not a day which Goes over our Heads, nor a night wherein we shut the day, in which we have not need to put up such Requests as these Are to God,
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This is that which God looks for at our hands. It was that which David else-where practised with good success, Psal. 32.5. I acknowledged my sin unto thee, and mine iniquity have I not hid.
This is that which God looks for At our hands. It was that which David elsewhere practised with good success, Psalm 32.5. I acknowledged my since unto thee, and mine iniquity have I not hid.
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This it follows presently in the next verse, For this shall every one that is godly pray unto thee, in a time when thou mayst be found, &c. It is worth our asking, the pardoning of sin to us;
This it follows presently in the next verse, For this shall every one that is godly pray unto thee, in a time when thou Mayest be found, etc. It is worth our asking, the pardoning of since to us;
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This must be joyn'd with the other to make them effectual, Whoso confesseth and forsaketh his sins shall have mercy, Prov. 28.13. Confessing without forsaking is unavailable.
This must be joined with the other to make them effectual, Whoso Confesses and Forsaketh his Sins shall have mercy, Curae 28.13. Confessing without forsaking is unavailable.
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And so is prayer too, He that turneth away his Ear from hearing the Law, even his prayer shall be abomination, Prov. 28.9. Lastly, Forgiving of others, Matth. 6.14, 15. If ye forgive men their Trespasses, your heavenly Father will also forgive you.
And so is prayer too, He that turns away his Ear from hearing the Law, even his prayer shall be abomination, Curae 28.9. Lastly, Forgiving of Others, Matthew 6.14, 15. If you forgive men their Trespasses, your heavenly Father will also forgive you.
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But if ye forgive not men their Trespasses, neither will your Father forgive your Trespasses. And Jam. 2.13. He shall have Judgment without Mercy, that hath shewed no mercy;
But if you forgive not men their Trespasses, neither will your Father forgive your Trespasses. And Jam. 2.13. He shall have Judgement without Mercy, that hath showed no mercy;
And to this end be rightly inform'd and perswaded of the grievousness of sin, and of the exactness which is in God, and of the guilt which is in our selves.
And to this end be rightly informed and persuaded of the grievousness of since, and of the exactness which is in God, and of the guilt which is in our selves.
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And all these joyn'd together, will draw such prayers as these from us. So much for the first thing here observable, which is David 's Petition it self; Have mercy upon me.
And all these joined together, will draw such Prayers as these from us. So much for the First thing Here observable, which is David is Petition it self; Have mercy upon me.
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Now the second is the Argument to inforce it, in these words, According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. Wherein we have two particulars more:
Now the second is the Argument to enforce it, in these words, According to thy Lovingkindness, and according to the multitude of thy tender Mercies, etc. Wherein we have two particulars more:
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First, Here's somewhat which is supposed. And secondly, Somewhat which is inferred. That which is supposed is this, That there is in God loving-kindness, and a multitude of tender mercies.
First, Here's somewhat which is supposed. And secondly, Somewhat which is inferred. That which is supposed is this, That there is in God Lovingkindness, and a multitude of tender Mercies.
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To begin with the supposition, and that (I say) is this, That there is in God loving-kindness, and a multitude of tender mercies. This David here supposes, and takes for granted, which accordingly we may take notice of for our own instruction. Where (for distinct proceeding) there are two properties which are here fasten'd upon God, the one of loving-kindness, and the other of tender mercies; which are thus far distinguishable from each other,
To begin with the supposition, and that (I say) is this, That there is in God Lovingkindness, and a multitude of tender Mercies. This David Here supposes, and Takes for granted, which accordingly we may take notice of for our own instruction. Where (for distinct proceeding) there Are two properties which Are Here fastened upon God, the one of Lovingkindness, and the other of tender Mercies; which Are thus Far distinguishable from each other,
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This is one thing which the Scripture does celebrate and proclaim in him, under the Name of his Grace. Thus Exod. 34.6. where his Name is in a special manner proclaim'd, it is under these terms;
This is one thing which the Scripture does celebrate and proclaim in him, under the Name of his Grace. Thus Exod 34.6. where his Name is in a special manner proclaimed, it is under these terms;
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But thou, O Lord, art a God full of compassion, and gracious, &c. Still this grace and loving-kindness of God is made mention of, as most eminent in him; and so it is;
But thou, Oh Lord, art a God full of compassion, and gracious, etc. Still this grace and Lovingkindness of God is made mention of, as most eminent in him; and so it is;
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So he makes his Sun to rise both upon good and bad, and causes his Rain to fall both upon the Just and Unjust, Matth. 5.45. This is that which we may take notice of to sundry purposes:
So he makes his Sun to rise both upon good and bad, and Causes his Rain to fallen both upon the Just and Unjust, Matthew 5.45. This is that which we may take notice of to sundry Purposes:
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As first, In a way of thankfulness; Here's matter of praise and acknowledgment. We see here how there are none but they stand engaged and obliged to God in one kind or other;
As First, In a Way of thankfulness; Here's matter of praise and acknowledgment. We see Here how there Are none but they stand engaged and obliged to God in one kind or other;
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Secondly, We may take notice of it also in a way of Information, and spiritual Discretion, that we may be able rightly to discern of Gods love and affection to us;
Secondly, We may take notice of it also in a Way of Information, and spiritual Discretion, that we may be able rightly to discern of God's love and affection to us;
we cannot judge of it by his kindness, for that is general and common to all; and there are none (though never so bad) but they do in a degree partake of it, thereby to stop their mouths against him,
we cannot judge of it by his kindness, for that is general and Common to all; and there Are none (though never so bad) but they do in a degree partake of it, thereby to stop their mouths against him,
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When we consider the kindness and love of God our Saviour, as it is mention'd Tit. 3.4. This is a strong argument and inducement to kindness and lovingness in us;
When we Consider the kindness and love of God our Saviour, as it is mentioned Tit. 3.4. This is a strong argument and inducement to kindness and lovingness in us;
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The second thing here considerable is his Mercy, or (as some read it) his Compassion. This it respects a condition of misery (as I said before) and here in this present Text a condition of sin, whereupon misery is chiefly founded.
The second thing Here considerable is his Mercy, or (as Some read it) his Compassion. This it respects a condition of misery (as I said before) and Here in this present Text a condition of since, whereupon misery is chiefly founded.
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and so the Scripture also represents him. Thus he describes himself to Moses, Exod. 34.7. Keeping mercy for thousands, forgiving Iniquity, Transgression, and Sin;
and so the Scripture also represents him. Thus he describes himself to Moses, Exod 34.7. Keeping mercy for thousands, forgiving Iniquity, Transgression, and since;
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Who is a God like unto thee, that pardoneth Iniquity, and passeth by the Transgression of the Remnant of his Heritage? He retaineth not his anger for ever, because he delighteth in mercy.
Who is a God like unto thee, that Pardoneth Iniquity, and passes by the Transgression of the Remnant of his Heritage? He retaineth not his anger for ever, Because he delights in mercy.
There's a great deal of pitifulness in God to poor Sinners; even as in loving and tender-hearted Mothers to the Fruit of their own Bodies, yea a great deal more.
There's a great deal of pitifulness in God to poor Sinners; even as in loving and tender-hearted Mother's to the Fruit of their own Bodies, yea a great deal more.
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Roughness and harshness of Spirit it still makes the worst of every thing, without any regard at all to circumstances; but tenderness it is otherwise affected.
Roughness and harshness of Spirit it still makes the worst of every thing, without any regard At all to Circumstances; but tenderness it is otherwise affected.
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and the temptations which they are exercised withall. As we see in his dealings with the Old World, Gen. 6.3. My Spirit shall not always strive with man, for that he also is flesh.
and the temptations which they Are exercised withal. As we see in his dealings with the Old World, Gen. 6.3. My Spirit shall not always strive with man, for that he also is Flesh.
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whence he is said to be long-suffering, &c. Psal. 86.15. And so also slow to anger, and of great kindness, Joel 2.13. and Jon. 4.2. And Nah. 1.3. The Lord is slow to anger, and great in power.
whence he is said to be long-suffering, etc. Psalm 86.15. And so also slow to anger, and of great kindness, Joel 2.13. and Jon. 4.2. And Nah. 1.3. The Lord is slow to anger, and great in power.
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How well do these two agree together: Hence Judgment it is his strange work, Esay 28.21. and he does very difficulty bring himself to it, Hos. 11.8.
How well do these two agree together: Hence Judgement it is his strange work, Isaiah 28.21. and he does very difficulty bring himself to it, Hos. 11.8.
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He hath not dealt with us after our sins, nor rewarded us according to our Iniquities, Psal. 103.10. And Ezra 9.13. Thou, our God, hast punish'd us less then our Iniquities deserve.
He hath not dealt with us After our Sins, nor rewarded us according to our Iniquities, Psalm 103.10. And Ezra 9.13. Thou, our God, hast punished us less then our Iniquities deserve.
Fourthly, In the seasonable removal; there's tenderness in that also. He will not always chide, neither will he keep his anger for ever, Psal. 103.9. The Rod of the Wicked shall not rest upon the lot of the Righteous, Psal. 125.3.
Fourthly, In the seasonable removal; there's tenderness in that also. He will not always chide, neither will he keep his anger for ever, Psalm 103.9. The Rod of the Wicked shall not rest upon the lot of the Righteous, Psalm 125.3.
It is great mercy, Psal. 57.10. Thy mercy is great unto the Heavens. And Psal. 119.156. Great are thy tender mercies, O Lord, quicken me according to thy Judgments.
It is great mercy, Psalm 57.10. Thy mercy is great unto the Heavens. And Psalm 119.156. Great Are thy tender Mercies, Oh Lord, quicken me according to thy Judgments.
This is the Case betwixt God and poor Sinners; He forgives great Iniquities, Esay 1.18. Though your sins be as Scarlet, they shall be as white as Snow;
This is the Case betwixt God and poor Sinners; He forgives great Iniquities, Isaiah 1.18. Though your Sins be as Scarlet, they shall be as white as Snow;
Thus (for example) to Paul, who was sometime a Persecutor, and Blasphemer, and Injurious, and yet even he obtained mercy, 1 Tim. 1.13. Jesus Christ came to save Sinners, whereof he was chief;
Thus (for Exampl) to Paul, who was sometime a Persecutor, and Blasphemer, and Injurious, and yet even he obtained mercy, 1 Tim. 1.13. jesus christ Come to save Sinners, whereof he was chief;
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And this mercy it was not to Paul alone for his particular person, but a Pattern of the like readiness to others, which should be in the same condition with him,
And this mercy it was not to Paul alone for his particular person, but a Pattern of the like readiness to Others, which should be in the same condition with him,
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And he stands not indebted to any, from whence he should shew mercy to them, Esay 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
And he Stands not indebted to any, from whence he should show mercy to them, Isaiah 43.25. I, even I am he that blots out thy transgressions for mine own sake, and will not Remember thy Sins.
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Thirdly, It is great for the duration; With everlasting mercies will I gather thee, Esay 54.7, 8. The mercy of the Lord is from everlasting to everlasting, &c. Psal. 103.17.
Thirdly, It is great for the duration; With everlasting Mercies will I gather thee, Isaiah 54.7, 8. The mercy of the Lord is from everlasting to everlasting, etc. Psalm 103.17.
The third and last is the number and plurality. This we have in two expressions in the Text, the one in the word Multitude, as some Translations carry it;
The third and last is the number and plurality. This we have in two expressions in the Text, the one in the word Multitude, as Some Translations carry it;
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Mercy rejoyceth against Judgment, Jam. 2.13. And where sin abounded, Grace did much more abound, Rom. 5.20. I will heal their back-slidings, and love them freely, sayes the Lord, Hos. 14.4. And who forgiveth all thine Iniquities, and healeth all thy Diseases, Psal. 103.3. This is the nature of Gods mercy, that it leaves nothing behind it upon the score.
Mercy Rejoiceth against Judgement, Jam. 2.13. And where since abounded, Grace did much more abound, Rom. 5.20. I will heal their backslidings, and love them freely, Says the Lord, Hos. 14.4. And who forgiveth all thine Iniquities, and heals all thy Diseases, Psalm 103.3. This is the nature of God's mercy, that it leaves nothing behind it upon the score.
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as the man is, so is his strength; and as the God is, so is his mercy. It is the account which he himself gives of it, Esay 55.8, 9. when he had promised that he would abundantly pardon, he adds this presently as a confirmation of it;
as the man is, so is his strength; and as the God is, so is his mercy. It is the account which he himself gives of it, Isaiah 55.8, 9. when he had promised that he would abundantly pardon, he adds this presently as a confirmation of it;
According to thy loving-kindness, and according to the multitude of thy tender mercies, &c. It is tender mercy, it is great mercy, and it is multiplyed.
According to thy Lovingkindness, and according to the multitude of thy tender Mercies, etc. It is tender mercy, it is great mercy, and it is multiplied.
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The matter is not so much, how men are affected in times of peace, as how they are affected in times of temptation, when Satan will labour as much to conceal and hide this Doctrine from them,
The matter is not so much, how men Are affected in times of peace, as how they Are affected in times of temptation, when Satan will labour as much to conceal and hide this Doctrine from them,
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Here's peace to those which mourn in Sion; Here's ease for the weary and heavy laden, which God does offer and hold forth to them in this Doctrine of the Gospel.
Here's peace to those which mourn in Sion; Here's ease for the weary and heavy laden, which God does offer and hold forth to them in this Doctrine of the Gospel.
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The riches of Gods goodness and mercy leads to repentance, as the Apostle tells us, Rom. 2.4. That is, it does in the occasion and in the nature of the thing it self.
The riches of God's Goodness and mercy leads to Repentance, as the Apostle tells us, Rom. 2.4. That is, it does in the occasion and in the nature of the thing it self.
because God is merciful, therefore let us come up to his terms and conditions in the proclamations of Mercy; therefore let not us forsake this mercy in the Observation of lying Vanities, Jon. 2.8. but rather embrace it, and close with it.
Because God is merciful, Therefore let us come up to his terms and conditions in the Proclamations of Mercy; Therefore let not us forsake this mercy in the Observation of lying Vanities, Jon. 2.8. but rather embrace it, and close with it.
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That there is abundance of mercy in God, which he must therefore set against the abundance of sin and transgression in himself, that so one Deep may answer another.
That there is abundance of mercy in God, which he must Therefore Set against the abundance of since and Transgression in himself, that so one Deep may answer Another.
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It is a dangerous and grievous business to dispair of Gods Mercy, and such a sin as is most opposite and contrary to Gods intent in the work of the Gospel.
It is a dangerous and grievous business to despair of God's Mercy, and such a since as is most opposite and contrary to God's intent in the work of the Gospel.
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Take heed that we abuse not such a sweet Truth as this is concerning the multitude of Gods mercies; if we do so, we shall thereby set our selves farthest off from partaking of it.
Take heed that we abuse not such a sweet Truth as this is Concerning the multitude of God's Mercies; if we do so, we shall thereby Set our selves farthest off from partaking of it.
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such as these run headlong to Condemnation, whiles they turn the Grace of God into wantonness, as the Apostle Jude speaks, in Jude, vers. 4. We must therefore know and remember, that as God hath a multitude of tender mercies;
such as these run headlong to Condemnation, while they turn the Grace of God into wantonness, as the Apostle U^de speaks, in U^de, vers. 4. We must Therefore know and Remember, that as God hath a multitude of tender Mercies;
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As Jehu said to Jehoram, What hast thou to do with peace? So may we say here in the like case, What hast thou to do with mercy? No, no, such a Priviledge as this, it is for broken and humble Souls, which groan under the burden of their sins,
As Jehu said to jehoram, What hast thou to do with peace? So may we say Here in the like case, What hast thou to do with mercy? No, no, such a Privilege as this, it is for broken and humble Souls, which groan under the burden of their Sins,
though he has mercy in himself, yet he has no impartment of it for such as those are, as it is, Deut. 29.19. He that blesseth himself, saying, I shall have peace, &c. The Lord will not spare.
though he has mercy in himself, yet he has no impartment of it for such as those Are, as it is, Deuteronomy 29.19. He that Blesses himself, saying, I shall have peace, etc. The Lord will not spare.
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and he that formed them, will shew them no favour, Esay 27.11. What a fearful thing is that? God bears a great deal of love to his Creatures, to the Workmanship of his own hands, which he is very loth to consume and destroy.
and he that formed them, will show them no favour, Isaiah 27.11. What a fearful thing is that? God bears a great deal of love to his Creatures, to the Workmanship of his own hands, which he is very loath to consume and destroy.
But yet when they shall degenerate into rebellion and opposition against him, he will even forget this relation to them, the relation of a Creator; and in stead of it, will prove a Destroyer.
But yet when they shall degenerate into rebellion and opposition against him, he will even forget this Relation to them, the Relation of a Creator; and in stead of it, will prove a Destroyer.
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When therefore we read or hear of Gods mercy, and the greatnesse of it, as now we do, we must still take it in its Connexion and Conjunction with his other Attributes. His Mercy with his Justice, and his Mercy with his Wisdom and Prudence for the ordering and disposing of it.
When Therefore we read or hear of God's mercy, and the greatness of it, as now we do, we must still take it in its Connexion and Conjunction with his other Attributes. His Mercy with his justice, and his Mercy with his Wisdom and Prudence for the ordering and disposing of it.
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Be not deceived, says the Apostle (it seems they were prone unto it) no Whoremonger, nor Drunkard, nor loose and licentious person of that nature, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But so much may suffice to have spoken of the first particular in this second general, viz. The supposition or matter here imply'd, Loving-kindness and tender mercies in God, in the multitude of them.
Be not deceived, Says the Apostle (it seems they were prove unto it) no Whoremonger, nor Drunkard, nor lose and licentious person of that nature, shall inherit the Kingdom of God, 1 Cor. 6.9, 10. But so much may suffice to have spoken of the First particular in this second general, viz. The supposition or matter Here implied, Lovingkindness and tender Mercies in God, in the multitude of them.
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Indeed in some respects, and in one sense, so it is a point of Justice, because it is founded in Justice satisfied; God forgives us for Christs sake, who has satisfied the Justice of God;
Indeed in Some respects, and in one sense, so it is a point of justice, Because it is founded in justice satisfied; God forgives us for Christ sake, who has satisfied the justice of God;
Secondly, In accepting of Satisfaction wrought in such a manner, in being content with the Surety; when he might have exacted the principal Debtor. And then thirdly, In applying this satisfaction to such a particular person; which latter is the mercy here mention'd in this particular Text, wherein David desires that God for Christs sake would make him partaker of the riches of his mercy, in the pardoning of his sin unto him;
Secondly, In accepting of Satisfaction wrought in such a manner, in being content with the Surety; when he might have exacted the principal Debtor. And then Thirdly, In applying this satisfaction to such a particular person; which latter is the mercy Here mentioned in this particular Text, wherein David Desires that God for Christ sake would make him partaker of the riches of his mercy, in the pardoning of his since unto him;
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There's not the least sin that is but requires great mercy to pardon it, because there's not the least sin that is but it deserves eternal wrath to punish it,
There's not the least since that is but requires great mercy to pardon it, Because there's not the least since that is but it deserves Eternal wrath to Punish it,
when conscience flies in their faces, and guilt falls heavy upon them, that there is an height and depth in Gods mercy, for the equalling and ballancing of it.
when conscience flies in their faces, and guilt falls heavy upon them, that there is an height and depth in God's mercy, for the equalling and balancing of it.
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David had found and felt how gracious God had been to him in former times, in divers mercies which he had bestowed upon him in several kinds & ways; and more particularly in the pardoning and forgiving of sin unto him,
David had found and felt how gracious God had been to him in former times, in diverse Mercies which he had bestowed upon him in several Kinds & ways; and more particularly in the pardoning and forgiving of since unto him,
This shews us the advantage of Gods Children in this particular, that they can deal with God upon the account of former goodness; that having justified their persons in general, he should remit their special transgressions to them;
This shows us the advantage of God's Children in this particular, that they can deal with God upon the account of former Goodness; that having justified their Persons in general, he should remit their special transgressions to them;
and having forgiven them the sins of their nature, he should therefore consequently forgive to them likewise the sins of their lives. Those who have had experience of the one, they may confidently plead mercy for the other.
and having forgiven them the Sins of their nature, he should Therefore consequently forgive to them likewise the Sins of their lives. Those who have had experience of the one, they may confidently plead mercy for the other.
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As there's no misery like that of sin, so there's no mercy like that of freedom and diverance from sin, (The greatest mercy being deliverance from the greatest misery ).
As there's no misery like that of since, so there's no mercy like that of freedom and diverance from since, (The greatest mercy being deliverance from the greatest misery).
And accordingly this is that which David here begs of God in this present Text. He had in the verse before, the first verse of this Psalm, prayed to God to have mercy upon him;
And accordingly this is that which David Here begs of God in this present Text. He had in the verse before, the First verse of this Psalm, prayed to God to have mercy upon him;
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What was before laid down in general, is here now brought down to the particular, as an expression of that particular mercy which David beg'd and desired from God.
What was before laid down in general, is Here now brought down to the particular, as an expression of that particular mercy which David begged and desired from God.
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which do differ from each other as an higher degree of wickedness and a lower. All of them together, for the nature of them, are here exhibited as polluting and defiling, as may appear in the words used about them, Blot, and wash, and cleanse, which do refer to such things as leave a stain and filthiness behind them.
which do differ from each other as an higher degree of wickedness and a lower. All of them together, for the nature of them, Are Here exhibited as polluting and defiling, as may appear in the words used about them, Blot, and wash, and cleanse, which do refer to such things as leave a stain and filthiness behind them.
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and it is loathsome and abominable to him, where-ever he finds it, Hab. 1.13. Thou art of purer eyes then to behold evil, and canst not look on Iniquity.
and it is loathsome and abominable to him, wherever he finds it, Hab. 1.13. Thou art of Purer eyes then to behold evil, and Canst not look on Iniquity.
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Canst not look on it, that is, with allowance and approbation: It's irksome and grievous to him in his looking upon it. So Psal. 5.4. Thou art not a God that hath pleasure in wickedness:
Canst not look on it, that is, with allowance and approbation: It's irksome and grievous to him in his looking upon it. So Psalm 5.4. Thou art not a God that hath pleasure in wickedness:
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Secondly, As sin is filthy in the eyes and account of God, so likewise of godly men; of all which have the Spirit of God in them, they look upon it as filthy too;
Secondly, As since is filthy in the eyes and account of God, so likewise of godly men; of all which have the Spirit of God in them, they look upon it as filthy too;
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Thirdly, Sin is likewise very soul in the eyes and judgment of meer civil persons, especially some kind of sins which are now and then committed in the World.
Thirdly, since is likewise very soul in the eyes and judgement of mere civil Persons, especially Some kind of Sins which Are now and then committed in the World.
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Adultery, and Blood-shed, and Falshod, and such sins as these, they have been abominated by such persons as have had no more than common honesty in them.
Adultery, and Bloodshed, and Falsehood, and such Sins as these, they have been abominated by such Persons as have had no more than Common honesty in them.
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There are many which are apt sometimes to be lifted up with conceits and apprehensions of their own worth, especially as they have any thing more than ordinary excellent in them, of Parts, of Wealth, or both; or what-ever it be.
There Are many which Are apt sometime to be lifted up with conceits and apprehensions of their own worth, especially as they have any thing more than ordinary excellent in them, of Parts, of Wealth, or both; or whatever it be.
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nor have so much cause to be proud of their excellencies, as they have cause to be debased for their defects. There is so much filthiness and ugliness in sin,
nor have so much cause to be proud of their excellencies, as they have cause to be debased for their defects. There is so much filthiness and ugliness in since,
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Thirdly, Here's the intention of the Act, Much or throughly. Lastly, Here's the vehemency of the affection in desiring of it, exprest in the repetition of the phrase, Wash me, cleanse me.
Thirdly, Here's the intention of the Act, Much or thoroughly. Lastly, Here's the vehemency of the affection in desiring of it, expressed in the repetition of the phrase, Wash me, cleanse me.
from that Iniquity which he was now more particularly guilty of, as concerning the matter of Ʋriah. And this is that which every one else is to do besides;
from that Iniquity which he was now more particularly guilty of, as Concerning the matter of Ʋriah. And this is that which every one Else is to do beside;
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It is the duty of all persons whatsoever, in matter of Repentance, and Humiliation, and pursuit of Pardon, especially to apply themselves to the removal of those sins which do more particularly lie upon them;
It is the duty of all Persons whatsoever, in matter of Repentance, and Humiliation, and pursuit of Pardon, especially to apply themselves to the removal of those Sins which do more particularly lie upon them;
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their proper and most prevailing Corruptions. Thus does David here, and thus he does also in another place, as Psal. 18.23. I was also upright before him, and I kept my self from mine Iniquity.
their proper and most prevailing Corruptions. Thus does David Here, and thus he does also in Another place, as Psalm 18.23. I was also upright before him, and I kept my self from mine Iniquity.
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We should first of all search and consider what sin is most properly ours, and then set our selves more especially to the clearing of our selves of it. That for the Object specified.
We should First of all search and Consider what since is most properly ours, and then Set our selves more especially to the clearing of our selves of it. That for the Object specified.
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Now in what a sad and miserable condition are such persons as these? especially if we shall consider that from hence there is so much the greater guilt contracted to them.
Now in what a sad and miserable condition Are such Persons as these? especially if we shall Consider that from hence there is so much the greater guilt contracted to them.
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This sin of David it had not only made a great wound in his Conscience, and exposed him thereby to Gods wrath; but it had also left a stain in his Soul, and polluted him in the faculties of it.
This since of David it had not only made a great wound in his Conscience, and exposed him thereby to God's wrath; but it had also left a stain in his Soul, and polluted him in the faculties of it.
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This is another gracious property in the Saints, to desire purifying Grace as well as pardoning. And so we may observe it in the whole course of the Psalm afterwards, where the Petitions of it are equally framed to either of these Heads, to the one as well as the other.
This is Another gracious property in the Saints, to desire purifying Grace as well as pardoning. And so we may observe it in the Whole course of the Psalm afterwards, where the Petitions of it Are equally framed to either of these Heads, to the one as well as the other.
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What is it that makes many persons to be so trim and neat about their Bodies? It is a principle of neatness in them, which does fight against that which is sordid, and foul, and unclean;
What is it that makes many Persons to be so trim and neat about their Bodies? It is a principle of neatness in them, which does fight against that which is sordid, and foul, and unclean;
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Swine, they are not troubled with mud, because it sutes and agrees with their natures; no more are wicked men with sins, upon the same considerations likewise:
Swine, they Are not troubled with mud, Because it suits and agrees with their nature's; no more Are wicked men with Sins, upon the same considerations likewise:
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Such as these being by the Grace of God cleansed from sin for the general, do accordingly long for all particular cleansings of themselves, as there's occasion for it.
Such as these being by the Grace of God cleansed from since for the general, do accordingly long for all particular cleansings of themselves, as there's occasion for it.
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Secondly, As this desire does proceed from renewed nature, so likewise from sanctified Reason; a good Christian does well consider with himself, that so long as he has any defilement upon him,
Secondly, As this desire does proceed from renewed nature, so likewise from sanctified Reason; a good Christian does well Consider with himself, that so long as he has any defilement upon him,
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and from the occasions which tend unto it? they do in vain desire to be washt, who in the mean time run into the mire, whereby they foul and pollute themselves;
and from the occasions which tend unto it? they do in vain desire to be washed, who in the mean time run into the mire, whereby they foul and pollute themselves;
The third is the intention of the Act, that is in the word much, or throughly. It was not any slight kind of sprinkling which would serve Davids turn;
The third is the intention of the Act, that is in the word much, or thoroughly. It was not any slight kind of sprinkling which would serve Davids turn;
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He desires perfect reconciliation to be made betwixt God and his Soul; and so does every one else besides, that do rightly understand themselves in this particular.
He Desires perfect reconciliation to be made betwixt God and his Soul; and so does every one Else beside, that do rightly understand themselves in this particular.
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but it has infinite inconveniences with it, where it is not forgiven and done away. If God should have pardon'd David 's Murther and Adultery, and yet have retain'd his other sins unpardon'd, he had been notwithstanding in a very miserable condition. This drew from him this exact Petition which we have now before us, Wash me throughly, &c. Let us therefore all learn this piece of good husbandry, from the example of this holy man; when we go to God for the pardon of some one sin, take in all the rest with it.
but it has infinite inconveniences with it, where it is not forgiven and done away. If God should have pardoned David is Murder and Adultery, and yet have retained his other Sins unpardoned, he had been notwithstanding in a very miserable condition. This drew from him this exact Petition which we have now before us, Wash me thoroughly, etc. Let us Therefore all Learn this piece of good Husbandry, from the Exampl of this holy man; when we go to God for the pardon of Some one since, take in all the rest with it.
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It is that which many people are neglectful and careless of; ye shall have some, who if perhaps they fall into some grosser actual sins, they are a little frighten'd with them, but they never look any further; whereas indeed it would nearly concern them to carry their thoughts a little higher; not only to the sins of their Lives, but to the sins of their Nature; nor only to such particular Actuals,
It is that which many people Are neglectful and careless of; you shall have Some, who if perhaps they fallen into Some grosser actual Sins, they Are a little frightened with them, but they never look any further; whereas indeed it would nearly concern them to carry their thoughts a little higher; not only to the Sins of their Lives, but to the Sins of their Nature; nor only to such particular Actuals,
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and I pray God your whole Spirit and Soul, and Body may be preserved blameless; sanctifie you wholly, NONLATINALPHABET, that is, in every part, in all the faculties of the Soul,
and I pray God your Whole Spirit and Soul, and Body may be preserved blameless; sanctify you wholly,, that is, in every part, in all the faculties of the Soul,
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A good Christian would have nothing left impure or unsanctified in him, but would be sanctified throughout; in his Understanding, Will, Affections, outward man,
A good Christian would have nothing left impure or unsanctified in him, but would be sanctified throughout; in his Understanding, Will, Affections, outward man,
Formal and hypocritical persons, they pitch upon some particulars, and think to put off God with them; but a good Christian is of another disposition, he desires to approve himself to God in every particular, as knowing unless he does so, he can approve himself in none. We cannot do any one good Action in that manner as we ought to do it,
Formal and hypocritical Persons, they pitch upon Some particulars, and think to put off God with them; but a good Christian is of Another disposition, he Desires to approve himself to God in every particular, as knowing unless he does so, he can approve himself in none. We cannot do any one good Actium in that manner as we ought to do it,
but from such principles as will carry us to the doing of all other besides; nor we cannot leave any one evil action or sin which we are accustomed unto,
but from such principles as will carry us to the doing of all other beside; nor we cannot leave any one evil actium or since which we Are accustomed unto,
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which is to pray to God for the extirpating of all, and to endeavour it also our selves. When we strive against one sin, strive against all the rest with it,
which is to pray to God for the extirpating of all, and to endeavour it also our selves. When we strive against one since, strive against all the rest with it,
Particular reformation, it lays its ground and foundation in general. That's the third particular here considerable, viz. The intention of the Act, Throughly.
Particular Reformation, it lays its ground and Foundation in general. That's the third particular Here considerable, viz. The intention of the Act, Thoroughly.
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But as for the matters of Grace and Holiness, here more cool and contented. This shews our want of apprehending of the worth and excellency of these matters;
But as for the matters of Grace and Holiness, Here more cool and contented. This shows our want of apprehending of the worth and excellency of these matters;
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Thus Psal. 32.1, 2. it is call'd a covering of sin, and a not imputing it to us. Esay 44.22. A putting away of our Transgression like a Cloud. And Chap. 38.17. A casting all our sins behind the back; Jer. 31.34. A remembring of our Iniquities no more;
Thus Psalm 32.1, 2. it is called a covering of since, and a not imputing it to us. Isaiah 44.22. A putting away of our Transgression like a Cloud. And Chap. 38.17. A casting all our Sins behind the back; Jer. 31.34. A remembering of our Iniquities no more;
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This it therefore serves for Confutation of the Papists, who teach, that when the Sin is pardon'd, yet the fault is still retained. This is contrary to the very nature of Pardon and Remission it self.
This it Therefore serves for Confutation of the Papists, who teach, that when the since is pardoned, yet the fault is still retained. This is contrary to the very nature of Pardon and Remission it self.
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This it is matter of great comfort and incouragement to the people of God, in the midst of all those present defilements and pollutions under which they now lie,
This it is matter of great Comfort and encouragement to the people of God, in the midst of all those present defilements and pollutions under which they now lie,
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There were divers Considerations in it which made it so troublesome to him: First, It was a sin against the light and dictate of Nature, and common principles;
There were diverse Considerations in it which made it so troublesome to him: First, It was a since against the Light and dictate of Nature, and Common principles;
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they did many of them loath and detest it (as I shewed before.) Now for David to be guilty of so hainous a sin as this, it must needs be very troublesome.
they did many of them loath and detest it (as I showed before.) Now for David to be guilty of so heinous a since as this, it must needs be very troublesome.
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Gods Children they have work enough sometimes but with their failings in matter of Duty, that they cannot keep up their hearts in that gracious frame and temper which indeed they should be in.
God's Children they have work enough sometime but with their failings in matter of Duty, that they cannot keep up their hearts in that gracious frame and temper which indeed they should be in.
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Secondly, We may observe this also by the way, that a true penitent person is more affected with the guilt and filthiness of sin, than with the shame and disparagement which comes by it.
Secondly, We may observe this also by the Way, that a true penitent person is more affected with the guilt and filthiness of since, than with the shame and disparagement which comes by it.
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David had now occasionally from this sin much blemisht himself in his good Name and Reputation (as such sins commonly do.) A Wound and Dishonour will he get,
David had now occasionally from this since much blemished himself in his good Name and Reputation (as such Sins commonly do.) A Wound and Dishonour will he get,
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It is He must blot out our Transgressions after all our own Confessions, and it is He must wash us from our Iniquities after all our own Lamentations, and it is He must cleanse us from our sins after all our own resistences against it.
It is He must blot out our Transgressions After all our own Confessions, and it is He must wash us from our Iniquities After all our own Lamentations, and it is He must cleanse us from our Sins After all our own resistences against it.
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let us not think to get it off by our own strength (though that must be put to it) but let us labour still to do all in the power and virtue of God through Jesus Christ, who first hath merited and purchased this Priviledge for us,
let us not think to get it off by our own strength (though that must be put to it) but let us labour still to do all in the power and virtue of God through jesus christ, who First hath merited and purchased this Privilege for us,
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Look as in the condition of the Body, there is a double portion of Health: The one is of health in the continuance, when there is an absolute freedom from distemper; And the other is of health in the restauration, when that distemper comes to be removed. Even so is it likewise in the Soul, for the state and condition of that also.
Look as in the condition of the Body, there is a double portion of Health: The one is of health in the Continuance, when there is an absolute freedom from distemper; And the other is of health in the restauration, when that distemper comes to be removed. Even so is it likewise in the Soul, for the state and condition of that also.
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The one is the goodness of Innocency, and the other is the goodness of Repentance; and the practice of this is a good supply to the want of that. Now this latter is that which we have here before us all along in this Scripture, in the practice of David, and more particularly in this present verse before us.
The one is the Goodness of Innocency, and the other is the Goodness of Repentance; and the practice of this is a good supply to the want of that. Now this latter is that which we have Here before us all along in this Scripture, in the practice of David, and more particularly in this present verse before us.
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First, The Proposition: And secondly, The Connexion. The Proposition, that we have in these words, I acknowledge my Transgression, and my Sin is ever before me.
First, The Proposition: And secondly, The Connexion. The Proposition, that we have in these words, I acknowledge my Transgression, and my since is ever before me.
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First, Simply and absolutely. And secondly, In its reduplication. The simple and absolute notion of it, that we have in the first clause; I acknowledge, &c. The reduplication of it we have in these last words; And my Sin, &c.
First, Simply and absolutely. And secondly, In its reduplication. The simple and absolute notion of it, that we have in the First clause; I acknowledge, etc. The reduplication of it we have in these last words; And my since, etc.
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It is that which does much concern them, and lie upon them, that they should acknowledge their miscarriages. When we speak of the acknowledging of sin, we must know that it is of two sorts, either mental or verbal: An acknowledgement in the mind to own it,
It is that which does much concern them, and lie upon them, that they should acknowledge their miscarriages. When we speak of the acknowledging of since, we must know that it is of two sorts, either mental or verbal: an acknowledgement in the mind to own it,
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first I acknowledge that to be a Sin or Transgression which is charged upon me. And secondly, I acknowledge that to be my Sin and Transgression which is laid to my charge. That which is mine, I acknowledge to be Transgression;
First I acknowledge that to be a since or Transgression which is charged upon me. And secondly, I acknowledge that to be my since and Transgression which is laid to my charge. That which is mine, I acknowledge to be Transgression;
When God comes once to touch a mans heart, he then shews him what sin is, and also what is sin; so that what before seemed to be none, is now thought to be so,
When God comes once to touch a men heart, he then shows him what since is, and also what is since; so that what before seemed to be none, is now Thought to be so,
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Now this is that therefore which every one should take care of for themselves, even to ackowledge sin thus; do not daub it, and paint it over, and mask it, but lay it open in its full appearance.
Now this is that Therefore which every one should take care of for themselves, even to acknowledge since thus; do not daub it, and paint it over, and mask it, but lay it open in its full appearance.
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and for this purpose bring every thing to the right rule and touchstone, which is the Law and Word of God, for by that (as the Scripture tells us) is the knowledge of Sin. I had not known sin,
and for this purpose bring every thing to the right Rule and touchstone, which is the Law and Word of God, for by that (as the Scripture tells us) is the knowledge of Sin. I had not known since,
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It may be, before God came close unto him, he might a little flatter himself in this respect, that what was done, at least in some parts of his miscarriage, it was not done by him. For Ʋriah he was not slain by his Sword,
It may be, before God Come close unto him, he might a little flatter himself in this respect, that what was done, At least in Some parts of his miscarriage, it was not done by him. For Ʋriah he was not slave by his Sword,
Because men love their sins, and would still follow them without controul; therefore they put off from them all convictions and discoveries of Sin unto them.
Because men love their Sins, and would still follow them without control; Therefore they put off from them all convictions and discoveries of since unto them.
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Every one that doth evil hateth the light, Joh. 3.20. which is true not only of the light without him, but of the light within him. He does not only hate light in others, as it is a matter of shame to him;
Every one that does evil hates the Light, John 3.20. which is true not only of the Light without him, but of the Light within him. He does not only hate Light in Others, as it is a matter of shame to him;
but he does also hate light in himself, as it is a matter of restraint. Those whose Consciences are fully convinced that such and such things are sins, they cannot now so freely commit them,
but he does also hate Light in himself, as it is a matter of restraint. Those whose Consciences Are Fully convinced that such and such things Are Sins, they cannot now so freely commit them,
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but they will be check'd in themselves for them; and therefore they think it the most expedient way for to keep themselves still in a condition of ignorance, and to divert their minds from attending to them,
but they will be checked in themselves for them; and Therefore they think it the most expedient Way for to keep themselves still in a condition of ignorance, and to divert their minds from attending to them,
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but this will not serve their turn at another day. For sinning upon wilful ignorance is all one upon the point and in effect with sinning against knowledge;
but this will not serve their turn At Another day. For sinning upon wilful ignorance is all one upon the point and in Effect with sinning against knowledge;
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And this is the condition of many people in regard of the Ministry. What's the reason that many sometimes do with-draw from such and such preaching, which is a little more searching than ordinary,
And this is the condition of many people in regard of the Ministry. What's the reason that many sometime do withdraw from such and such preaching, which is a little more searching than ordinary,
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why, it is because they do not love to be waken'd and disturb'd in the prosecution of their Lusts. They would fain go on quietly to Hell without interruption;
why, it is Because they do not love to be wakened and disturbed in the prosecution of their Lusts. They would fain go on quietly to Hell without interruption;
like some others in regard of their Bodies, who are loath to have their Diseases discover'd, and their Wounds searched, and so by this means are kept from being troubled.
like Some Others in regard of their Bodies, who Are loath to have their Diseases discovered, and their Wounds searched, and so by this means Are kept from being troubled.
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But the Prophet David here before us was of another temper and disposition, and therefore we find him in another place praying for freedom from such sins as were unknown unto him, Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults;
But the Prophet David Here before us was of Another temper and disposition, and Therefore we find him in Another place praying for freedom from such Sins as were unknown unto him, Psalm 19.12. Who can understand his errors? cleanse thou me from secret Faults;
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There are many evasions which people have for the cloaking of their sins, and for shifting them off from themselves. It was practised in the first sin of all by Adam in Paradise, who when he had transgress'd Gods Commandment, put it off from himself to his Wife, and almost to God himself;
There Are many evasions which people have for the cloaking of their Sins, and for shifting them off from themselves. It was practised in the First since of all by Adam in Paradise, who when he had transgressed God's Commandment, put it off from himself to his Wife, and almost to God himself;
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The Serpent beguiled me, &c. So unwilling are we by nature to own that evil in us which yet we are most willing to commit; Sin is such an odious Off-spring, as that every one is ashamed to father it, where they are not ashamed to produce it. But so much may be spoken of the first kind of acknowledgment of sins, which is mental; In the mind to own it.
The Serpent beguiled me, etc. So unwilling Are we by nature to own that evil in us which yet we Are most willing to commit; since is such an odious Offspring, as that every one is ashamed to father it, where they Are not ashamed to produce it. But so much may be spoken of the First kind of acknowledgment of Sins, which is mental; In the mind to own it.
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This was another thing done here by David, as he did acknowledge his Transgression in himself, so he did make acknowledgement of it also to God; which is a Duty that God expects from all other Sinners besides,
This was Another thing done Here by David, as he did acknowledge his Transgression in himself, so he did make acknowledgement of it also to God; which is a Duty that God expects from all other Sinners beside,
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and is perform'd by all true Penitents; and this latter as consequent upon the former. Where-ever there is a true owning of sin, there will be also an ingenuous Confession. Thus Psal. 32.5. I acknowledged my sin unto thee, and mine Iniquity have I not hid.
and is performed by all true Penitents; and this latter as consequent upon the former. Wherever there is a true owning of since, there will be also an ingenuous Confessi. Thus Psalm 32.5. I acknowledged my since unto thee, and mine Iniquity have I not hid.
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This is a practice which God requires of us upon a double Consideration: First, In reference to himself. And secondly, In reference to us. First, In reference to himself, as bringing Honour and Glory to him, for so it does;
This is a practice which God requires of us upon a double Consideration: First, In Referente to himself. And secondly, In Referente to us. First, In Referente to himself, as bringing Honour and Glory to him, for so it does;
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My Son (says Joshua to Achan) give I pray thee glory to the Lord God of Israel, and make confession unto him, &c. Joshua 7.19. By confession we give glory to God, and that in sundry particulars;
My Son (Says joshua to achan) give I pray thee glory to the Lord God of Israel, and make Confessi unto him, etc. joshua 7.19. By Confessi we give glory to God, and that in sundry particulars;
In his Omniscience, in his Justice, in his Power, and so of the rest. Now because we do so, therefore confession is very properly and pertinently required of us.
In his Omniscience, in his justice, in his Power, and so of the rest. Now Because we do so, Therefore Confessi is very properly and pertinently required of us.
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Sins which are hid and kept close, they do for the most part fester inward, and more bitterly afflict the Soul, whiles being open'd in confession they give ease. As Psal. 32.3. When I kept silence, my bones waxed old through my roaring all the day long.
Sins which Are hid and kept close, they do for the most part fester inward, and more bitterly afflict the Soul, while being opened in Confessi they give ease. As Psalm 32.3. When I kept silence, my bones waxed old through my roaring all the day long.
but for counsel, and comfort, and direction, &c. But that which we now speak of is confession made to God, as it follows after in the fourth verse of this Psalm, Against thee, thee only have I sinned.
but for counsel, and Comfort, and direction, etc. But that which we now speak of is Confessi made to God, as it follows After in the fourth verse of this Psalm, Against thee, thee only have I sinned.
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This is that which David does here, and which others also are to do with him both in heart and mouth, which makes up the second kind of acknowledgement,
This is that which David does Here, and which Others also Are to do with him both in heart and Mouth, which makes up the second kind of acknowledgement,
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First, In a way of Temptation, to provoke and allure him to evil. In this manner may many mens sins be said to be before them, so far forth as they carry about them that corruption, which, upon all occasions and opportunities afforded, vents it self. This is commonly,
First, In a Way of Temptation, to provoke and allure him to evil. In this manner may many men's Sins be said to be before them, so Far forth as they carry about them that corruption, which, upon all occasions and opportunities afforded, vents it self. This is commonly,
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Where sin is not throughly mortified, or in a great manner subdued, it will be still ready to present it self. A corrupt heart, it is ready to comply with every temptation suitable and agreeable to it,
Where since is not thoroughly mortified, or in a great manner subdued, it will be still ready to present it self. A corrupt heart, it is ready to comply with every temptation suitable and agreeable to it,
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Coelum non animum mutant, They may change their soil, but they do not change their Soul; yea, there will be still a seeking and fetching of opportunities to it self.
Coelum non animum mutant, They may change their soil, but they do not change their Soul; yea, there will be still a seeking and fetching of opportunities to it self.
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and making provision for it, and giving contentment unto it. And he cannot well do otherwise, there is such a corrupt necessity upon him contracted by him.
and making provision for it, and giving contentment unto it. And he cannot well do otherwise, there is such a corrupt necessity upon him contracted by him.
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therefore sin is ever before him, because he ever presents it to him. The Devil he goes about like a roaring Lion, seeking whom he may devour, 1 Pet. 5.8.
Therefore since is ever before him, Because he ever presents it to him. The devil he Goes about like a roaring lion, seeking whom he may devour, 1 Pet. 5.8.
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He knows and observes mens several tempers, and constitutions, and inclinations, and corrupt affections, and accordingly puts them upon such ways as may be suitable to them,
He knows and observes men's several tempers, and constitutions, and inclinations, and corrupt affections, and accordingly puts them upon such ways as may be suitable to them,
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Now therefore accordingly should we also so much the rather take heed, and watch over our selves. It concerns every one to be best skill'd in his own heart,
Now Therefore accordingly should we also so much the rather take heed, and watch over our selves. It concerns every one to be best skilled in his own heart,
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This is another mischief in sin, where it is not more carefully supprest and subdued in the heart, that it disturbs and interrupts men in duty, and the doing of what-ever good God requires at their hands. A man that has any sin or corruption more than ordinary hanging about him;
This is Another mischief in since, where it is not more carefully suppressed and subdued in the heart, that it disturbs and interrupts men in duty, and the doing of whatever good God requires At their hands. A man that has any since or corruption more than ordinary hanging about him;
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sometimes it disturbs the performance, and takes men off from that. Those who are busie in the satisfying of their lusts, they cannot so freely and fully be imployed in better matters; because the time which should be spent in the one is taken up in the other. But if not so, yet it disturbs the manner of performance,
sometime it disturbs the performance, and Takes men off from that. Those who Are busy in the satisfying of their Lustiest, they cannot so freely and Fully be employed in better matters; Because the time which should be spent in the one is taken up in the other. But if not so, yet it disturbs the manner of performance,
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and corrupts that; as it does suck away the strength of the Soul, and make a vicious impression upon it, whereby it is indisposed to any thing which is good.
and corrupts that; as it does suck away the strength of the Soul, and make a vicious impression upon it, whereby it is indisposed to any thing which is good.
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So in the Soul, some constant lust it weakens Grace, and unsits it consequently for spiritual performances, and it has continual remembrances of it in them.
So in the Soul, Some constant lust it weakens Grace, and unsits it consequently for spiritual performances, and it has continual remembrances of it in them.
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This in another sense is to have sin before him, and, as I conceive, (not excluding the former) which is here properly to be understood in the Text. David, he was now so dog'd and followed with the guilt of his late sin, as that he could be no where quiet for it,
This in Another sense is to have since before him, and, as I conceive, (not excluding the former) which is Here properly to be understood in the Text. David, he was now so dogged and followed with the guilt of his late since, as that he could be not where quiet for it,
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sometimes he thinks of one thing, and sometimes he thinks of another. Every person he meets withall, every place he comes into, they speak guilt unto him.
sometime he thinks of one thing, and sometime he thinks of Another. Every person he meets withal, every place he comes into, they speak guilt unto him.
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If he walks upon his house top, then he thinks of his lascivious contemplation; if he goes into his Bed-chamber, then he thinks of his adulterous embraces; if he retires into his Closet, then his false and treacherous Letters come to his mind.
If he walks upon his house top, then he thinks of his lascivious contemplation; if he Goes into his Bedchamber, then he thinks of his adulterous embraces; if he retires into his Closet, then his false and treacherous Letters come to his mind.
He cannot see a Woman, but he thinks of Bathsheba; nor a Souldier, but he thinks of Ʋriah; nor a Minister or Prophet of the Lord, but Nathan with his terrible summons is represented unto him.
He cannot see a Woman, but he thinks of Bathsheba; nor a Soldier, but he thinks of Ʋriah; nor a Minister or Prophet of the Lord, but Nathan with his terrible summons is represented unto him.
that is, as here, thy sin shall be before thee: Before thee, that is, against thee, as some also read the Text. There are divers points which I might here (if I had time) very profitably insist upon.
that is, as Here, thy since shall be before thee: Before thee, that is, against thee, as Some also read the Text. There Are diverse points which I might Here (if I had time) very profitably insist upon.
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as Eve was said to be to Adam, An help, Ke-negdho, before him. The same word which is here used in the Text, yet it has been tedious and sad in the reflection before them so; that is, indeed against them,
as Eve was said to be to Adam, an help, Ke-negdho, before him. The same word which is Here used in the Text, yet it has been tedious and sad in the reflection before them so; that is, indeed against them,
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Therefore Sin is so grievous, because Gods wrath is so terrible, who is the Punisher and Avenger of Sin. In temptations and allurements to sin, then men for the most part look upon it only in the seeming pleasure and contentment which it affords unto them;
Therefore since is so grievous, Because God's wrath is so terrible, who is the Punisher and Avenger of Sin. In temptations and allurements to since, then men for the most part look upon it only in the seeming pleasure and contentment which it affords unto them;
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why his wrath it is very terrible here also, and Sin it must needs much disquiet, as trespassing upon so much bowels, and offending against so much mercy and goodness as has been received from him, which was the excuse of David in the Text,
why his wrath it is very terrible Here also, and since it must needs much disquiet, as trespassing upon so much bowels, and offending against so much mercy and Goodness as has been received from him, which was the excuse of David in the Text,
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They were guilty before; yea, but now they were apprehensive of it, which before they were not: Prosperity it usually hardens, but Affliction makes Conscience to be tender. So the widow of Sarepta to Elijah, O thou man of God? art thou come to bring my sin to remembrance,
They were guilty before; yea, but now they were apprehensive of it, which before they were not: Prosperity it usually hardens, but Affliction makes Conscience to be tender. So the widow of Sarepta to Elijah, Oh thou man of God? art thou come to bring my since to remembrance,
and as he threatens the wicked man in the place before cited, will set their sins in order before their eyes, shew them their miscarriages in all the several circumstances, and concomitants,
and as he threatens the wicked man in the place before cited, will Set their Sins in order before their eyes, show them their miscarriages in all the several Circumstances, and concomitants,
The longer that any have been unsensible, the more grievous will the reflexion be at last. So that when they once begin to see themselves, they shall see themselves to purpose.
The longer that any have been unsensible, the more grievous will the reflection be At last. So that when they once begin to see themselves, they shall see themselves to purpose.
This is herein also included, when David says, His Sin was before him. Here was not only the trouble of Conscience, but phansie, as giving occasion to it;
This is herein also included, when David Says, His since was before him. Here was not only the trouble of Conscience, but fancy, as giving occasion to it;
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It is the folly and mad conceit of many people, as that they think when they presume upon sin, that it is at most but trouble for one or two times, and there's an end;
It is the folly and mad conceit of many people, as that they think when they presume upon since, that it is At most but trouble for one or two times, and there's an end;
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Mark, It is not said, He is kind and merciful to forgive (as it said in some other places) but he is faithful and just, namely, in the performing of that promise, which he has made upon the condition of confession.
Mark, It is not said, He is kind and merciful to forgive (as it said in Some other places) but he is faithful and just, namely, in the performing of that promise, which he has made upon the condition of Confessi.
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First, As it is an account of Importunity. And secondly, As it is an argument for Mercy. The one respects David, and shews what cause he had to be so earnest in petitioning. And the other respects God himself, and shews what cause he had likewise to be willing to grant his petition.
First, As it is an account of Importunity. And secondly, As it is an argument for Mercy. The one respects David, and shows what cause he had to be so earnest in petitioning. And the other respects God himself, and shows what cause he had likewise to be willing to grant his petition.
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First, Take it as an account of Importunity; For I acknowledge, &c. As if he had said, Lord, I am very earnest with thee to pardon me, and to have mercy on me, and I have good reason so to be; for I see,
First, Take it as an account of Importunity; For I acknowledge, etc. As if he had said, Lord, I am very earnest with thee to pardon me, and to have mercy on me, and I have good reason so to be; for I see,
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So that there is this Observable from it, That the more any one sees his sin, the more will he be humbled for it, and sue to God for the forgiveness of it. These two they do here go together, and the one depends upon the other;
So that there is this Observable from it, That the more any one sees his since, the more will he be humbled for it, and sue to God for the forgiveness of it. These two they do Here go together, and the one depends upon the other;
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Even so it is also in the Soul, the more a man sees these his spiritual Distempers, the more will he beg the removing and taking of them away from him. The consideration of this Point:
Even so it is also in the Soul, the more a man sees these his spiritual Distempers, the more will he beg the removing and taking of them away from him. The consideration of this Point:
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Secondly, It shews us also what is the best and readiest course whereby to make either our selves or others affected with Sin, and to be brought to Humiliation for it.
Secondly, It shows us also what is the best and Readiest course whereby to make either our selves or Others affected with since, and to be brought to Humiliation for it.
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Where there are but slight thoughts of Sin, there will be but weak inclinations to Repentance; but where Sin is duly acknowledged and owned, it will there be lamented and bewailed; and all the care that may be taken for the shunning and avoiding of it for time to come,
Where there Are but slight thoughts of since, there will be but weak inclinations to Repentance; but where since is duly acknowledged and owned, it will there be lamented and bewailed; and all the care that may be taken for the shunning and avoiding of it for time to come,
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And so there is this in it, That where Sin is most owned, it will be there soonest pardon'd. David supposes that God would forgive him, upon this consideration that he acknowledged his Transgression, Psal. 32.5. I said I will confess my Transgressions unto the Lord, and thou forgavest the Iniquity of my Sin:
And so there is this in it, That where since is most owned, it will be there soonest pardoned. David supposes that God would forgive him, upon this consideration that he acknowledged his Transgression, Psalm 32.5. I said I will confess my Transgressions unto the Lord, and thou forgavest the Iniquity of my since:
The consideration whereof should work us to this temper and practice. As ever we desire to have our sins pardon'd, so let us labour to have our fight of them, and sorrow for them;
The consideration whereof should work us to this temper and practice. As ever we desire to have our Sins pardoned, so let us labour to have our fight of them, and sorrow for them;
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but the safest and wisest course is with David here, to confess them, and to acknowledge them in all their aggravations, considering that of the Apostle John, 1 Joh. 1.9.
but the Safest and Wisest course is with David Here, to confess them, and to acknowledge them in all their aggravations, considering that of the Apostle John, 1 John 1.9.
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The one is to hide and deny it, that it may not appear; and the other is to mince and extenuate it, that it may not appear to be so bad as indeed it is.
The one is to hide and deny it, that it may not appear; and the other is to mince and extenuate it, that it may not appear to be so bad as indeed it is.
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The one is to confess our own sins, and the other is to aggravate and inlarge it. And each of these are here observable in David in this present Scripture.
The one is to confess our own Sins, and the other is to aggravate and enlarge it. And each of these Are Here observable in David in this present Scripture.
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First, David 's Censure or Accusation, which he passes upon himself. Secondly, David 's Acquittance or Discharge, which he makes to God. His accusation of himself, that we have in these words;
First, David is Censure or Accusation, which he passes upon himself. Secondly, David is Acquittance or Discharge, which he makes to God. His accusation of himself, that we have in these words;
Against thee, thee only have I sinned. His acquitting of God, in these words, That thou mightest be justified, &c. We begin with the first, viz. David 's Censure or Accusation which he passes upon himself;
Against thee, thee only have I sinned. His acquitting of God, in these words, That thou Mightest be justified, etc. We begin with the First, viz. David is Censure or Accusation which he passes upon himself;
First, David 's sin consider'd directly; I have sinned against thee. Secondly, David 's sin consider'd in the reflexion or aggravation; Against thee only.
First, David is since considered directly; I have sinned against thee. Secondly, David is since considered in the reflection or aggravation; Against thee only.
so he is likewise interested in his Creatures, and the work of his own hands; so that whosoever does wrong to them, they do consequently do wrong to him also.
so he is likewise interested in his Creatures, and the work of his own hands; so that whosoever does wrong to them, they do consequently do wrong to him also.
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If thou sinnest, what dost thou against him? Or if thy Transgressions be multiplied, what dost thou unto him? as it is in Job 35.6. i. e. so as to work any real inconvenience to him.
If thou Sinnest, what dost thou against him? Or if thy Transgressions be multiplied, what dost thou unto him? as it is in Job 35.6. i. e. so as to work any real inconvenience to him.
From whence we may observe thus much, That the Sins which are committed against our Brethren and Neighbours, they are committed against God himself; and breaches of the Second Table they are reductively breaches of the First. Whiles David sins against Ʋriah and Bathsheba, and Gods People, he sins against God.
From whence we may observe thus much, That the Sins which Are committed against our Brothers and Neighbours, they Are committed against God himself; and Breaches of the Second Table they Are reductively Breaches of the First. While David Sins against Ʋriah and Bathsheba, and God's People, he Sins against God.
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And thus is any injury or wrong done to our Neighbours a sin against God; forasmuch as he hath required us to carry our selves in all equity and charitableness towards them, we violate his Command,
And thus is any injury or wrong done to our Neighbours a since against God; forasmuch as he hath required us to carry our selves in all equity and charitableness towards them, we violate his Command,
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whiles we do any thing which is offensive to them. In this sense does the Apostle James tell us, That he that offends in one point, he is guilty of all, Jam. 2.10.
while we do any thing which is offensive to them. In this sense does the Apostle James tell us, That he that offends in one point, he is guilty of all, Jam. 2.10.
How? and in what sense is that? not formally, and as to actual Commission, but eminently, and by way of interpretation. He that breaks but one Commandment, he sins against the authority of all the rest.
How? and in what sense is that? not formally, and as to actual Commission, but eminently, and by Way of Interpretation. He that breaks but one Commandment, he Sins against the Authority of all the rest.
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Thirdly, Of God, as a Redeemer. Thus it holds in some cases, that those that sin against their Brethren, they sin against him, as so consider'd. Thus, 1 Cor. 8.12.
Thirdly, Of God, as a Redeemer. Thus it holds in Some cases, that those that since against their Brothers, they sin against him, as so considered. Thus, 1 Cor. 8.12.
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speaking of those that gave occasion of offence to weak Christians, when ye sin so against the Brethren, and wound their weak Consciences, ye sin against Christ; forasmuch as Christ is the Head, and all Believers members of his Body; therefore by way of sympathy, the injuries which are done to them, are (as he reckons them) done to himself. What ye have done to one of these little ones, &c. The consideration of this Point may therefore serve to inform and convince us in this particular.
speaking of those that gave occasion of offence to weak Christians, when you sin so against the Brothers, and wound their weak Consciences, you sin against christ; forasmuch as christ is the Head, and all Believers members of his Body; Therefore by Way of Sympathy, the injuries which Are done to them, Are (as he reckons them) done to himself. What you have done to one of these little ones, etc. The consideration of this Point may Therefore serve to inform and convince us in this particular.
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There are many which make nothing of the wrongs which they do to others, even to the Saints and Servants of God, and think that this mischief of theirs is terminated only upon such persons as themselves are,
There Are many which make nothing of the wrongs which they do to Others, even to the Saints and Servants of God, and think that this mischief of theirs is terminated only upon such Persons as themselves Are,
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as David here had, who when he comes to lay things together, resolves his sin in an offence against God. It is not, I have sinned only against Bathsheba or Ʋriah; no,
as David Here had, who when he comes to lay things together, resolves his since in an offence against God. It is not, I have sinned only against Bathsheba or Ʋriah; no,
but against thee. And thus will God himself likewise charge it at another day, as he does to Paul, when he met him by the way riding to Damascus, Act. 9.4.
but against thee. And thus will God himself likewise charge it At Another day, as he does to Paul, when he met him by the Way riding to Damascus, Act. 9.4.
For though we will grant that David sinned against God, yet how could he be said to have sin'd against none besides? for (as I in part hinted before) he had sin'd against many others. He had sinned against Bathsheba, in violating of her Chastity:
For though we will grant that David sinned against God, yet how could he be said to have sinned against none beside? for (as I in part hinted before) he had sinned against many Others. He had sinned against Bathsheba, in violating of her Chastity:
He had sinned against the Army of Israel, in exposing of that to hazard; He had sinned against the Enemies of God, by hardning of them in their wickedness;
He had sinned against the Army of Israel, in exposing of that to hazard; He had sinned against the Enemies of God, by hardening of them in their wickedness;
How are we then to understand it? surely only is here to be taken for chiefly; and that not only in regard of the sin it self, but likewise in regard of his affection and apprehension about it.
How Are we then to understand it? surely only is Here to be taken for chiefly; and that not only in regard of the since it self, but likewise in regard of his affection and apprehension about it.
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This was that which went nearest to his heart in this work which he was now about, of self-reflection and humiliation for Sin, that thereby he had offended God.
This was that which went nearest to his heart in this work which he was now about, of self-reflection and humiliation for since, that thereby he had offended God.
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And so it shews us what is chiefly considerable (upon the like occasion) of every one else. This is that which should principally affect us in all our miscarriages, that they are Trespasses upon God himself.
And so it shows us what is chiefly considerable (upon the like occasion) of every one Else. This is that which should principally affect us in all our miscarriages, that they Are Trespasses upon God himself.
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The foolish shall not stand in thy sight: thou hatest all workers of Iniquity. Secondly, Thee a just God, who wilt punish sin wheresoever thou findest it.
The foolish shall not stand in thy sighed: thou Hatest all workers of Iniquity. Secondly, Thee a just God, who wilt Punish sin wheresoever thou Findest it.
If God were one, who though he liked not sin himself, yet could bear with it and indulge it in others, there were no such ground for fear of sinning against him;
If God were one, who though he liked not sin himself, yet could bear with it and indulge it in Others, there were no such ground for Fear of sinning against him;
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but now he is one which will be avenged upon Sin in a fearful manner: The wrath of God is revealed from Heaven against all unrighteousness, as the Apostle speaks,
but now he is one which will be avenged upon since in a fearful manner: The wrath of God is revealed from Heaven against all unrighteousness, as the Apostle speaks,
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Amongst men there may be sometimes a corruption or diversion of Justice, but it is not so with God; there's no bribing of him, nor there's no appeal from him: He is the Supream and Ʋltimate Judge. And therefore as Eli said once to his Sons, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him;
among men there may be sometime a corruption or diversion of justice, but it is not so with God; there's no bribing of him, nor there's no appeal from him: He is the Supreme and Ʋltimate Judge. And Therefore as Eli said once to his Sons, 1 Sam. 2.25. If one man since against Another, the Judge shall judge him;
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God may sometimes spare wicked men here in the World, because he can meet with them hereafter; but for his Servants, he afflicts them here, as those whom afterwards he means to spare.
God may sometime spare wicked men Here in the World, Because he can meet with them hereafter; but for his Servants, he afflicts them Here, as those whom afterwards he means to spare.
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Thou even thou art to be feared, and who may stand in thy sight when once thou art angry? And so Job 9.12, 13. Behold he taketh away, who can hinder him? and who may say unto him, what dost thou? If God will not with-draw his anger, the proud Helpers,
Thou even thou art to be feared, and who may stand in thy sighed when once thou art angry? And so Job 9.12, 13. Behold he Takes away, who can hinder him? and who may say unto him, what dost thou? If God will not withdraw his anger, the proud Helpers,
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and say Father, I have sinned against Heaven, and against thee, and am no more worthy to be called thy Son, says the relenting Prodigal, Luke 15.18. Oh to consider what bowels, and mercy, and loving-kindness he had sinned against.
and say Father, I have sinned against Heaven, and against thee, and am no more worthy to be called thy Son, Says the relenting Prodigal, Lycia 15.18. O to Consider what bowels, and mercy, and Lovingkindness he had sinned against.
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had blest him in his Person, in his Family, in his Government; raised him from a poor Shepheard, to be King of Israel, and followed him with all blessings both on the right hand and the left;
had blessed him in his Person, in his Family, in his Government; raised him from a poor Shepherd, to be King of Israel, and followed him with all blessings both on the right hand and the left;
And this is the difference betwixt the Repentance of the godly, and the sorrow which is sometimes in other persons. As for other men, they may be sometimes troubled for Sin,
And this is the difference betwixt the Repentance of the godly, and the sorrow which is sometime in other Persons. As for other men, they may be sometime troubled for since,
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and to be found no where but there. Now this is that sorrow indeed which is most pleasing and acceptable to God, which the Apostle Paul sets a Character upon, 2 Cor. 7.10.
and to be found no where but there. Now this is that sorrow indeed which is most pleasing and acceptable to God, which the Apostle Paul sets a Character upon, 2 Cor. 7.10.
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when we find our Sins but little to move us, and to affect us with remorse, let us then think with our selves who they are acted and committed against,
when we find our Sins but little to move us, and to affect us with remorse, let us then think with our selves who they Are acted and committed against,
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We see how it is amongst men, where they have received offices of kindness shewn unto them, it is a matter of aggravation against them in any unkindness. And how much more then does it hold with God himself, to aggravate our miscarriages against him. And thus much for David 's simple acknowledgment; Against thee, thee only have I sinned.
We see how it is among men, where they have received Offices of kindness shown unto them, it is a matter of aggravation against them in any unkindness. And how much more then does it hold with God himself, to aggravate our miscarriages against him. And thus much for David is simple acknowledgment; Against thee, thee only have I sinned.
First, Of simple narration, whereby he acknowledges that his Sin was not unknown, or hid from God. Secondly, Of further aggravation, whereby he does from hence lay the greater load upon it.
First, Of simple narration, whereby he acknowledges that his since was not unknown, or hid from God. Secondly, Of further aggravation, whereby he does from hence lay the greater load upon it.
First, He does here simply declare and acknowledge, that this his Sin was not hid or unknown to God; It was in thy sight, and this is here exprest in way of opposition to some other.
First, He does Here simply declare and acknowledge, that this his since was not hid or unknown to God; It was in thy sighed, and this is Here expressed in Way of opposition to Some other.
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All things are naked, &c. Heb. 4.13. This is that which the Scripture does abundantly signifie to us, as Psal. 139.1, &c. O Lord, thou hast searched me and known me:
All things Are naked, etc. Hebrew 4.13. This is that which the Scripture does abundantly signify to us, as Psalm 139.1, etc. O Lord, thou hast searched me and known me:
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Thou knowest my down-lying, and my up-rising, &c. And Job 31.4. Doth not he see all my ways, and count all my steps? And Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all his goings.
Thou Knowest my downlying, and my uprising, etc. And Job 31.4. Does not he see all my ways, and count all my steps? And Curae 5.21. The ways of man Are before the eyes of the Lord, and he pondereth all his goings.
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This it holds true according to all the accomplishments of any evil whatsoever. First, Take it in the root, which is the thought and intendment of evil.
This it holds true according to all the accomplishments of any evil whatsoever. First, Take it in the root, which is the Thought and intendment of evil.
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This is first of all in the sight of God; Thou knowest my thoughts afar off, says David. My thoughts, and my thoughts afar off, both in their secrecy, and in their remoteness; what we think, and what we will think for time to come;
This is First of all in the sighed of God; Thou Knowest my thoughts afar off, Says David. My thoughts, and my thoughts afar off, both in their secrecy, and in their remoteness; what we think, and what we will think for time to come;
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and especially as to secret miscarriages. There are abundance of people in the world who carry it fairly as to outward appearance, who yet have their private excursions into ways of wickedness,
and especially as to secret miscarriages. There Are abundance of people in the world who carry it fairly as to outward appearance, who yet have their private excursions into ways of wickedness,
which say, How doth God know? can he judge through the thick Cloud? thick Clouds are a covering to him that he seeth not, &c. Job 22.13. And so Ezek. 9.9. The Lord hath forsaken the earth, and the Lord seeth us not. So Psal. 94.7. They say, The Lord shall not see, neither shall the God of Jacob regard it. But what follows there in that place? He that planted the Ear, shall he not hear? and he that formed the Eye, shall he not see? And Esay 29.15. Woe unto them that seek deep, to hide their counsel from the Lord;
which say, How does God know? can he judge through the thick Cloud? thick Clouds Are a covering to him that he sees not, etc. Job 22.13. And so Ezekiel 9.9. The Lord hath forsaken the earth, and the Lord sees us not. So Psalm 94.7. They say, The Lord shall not see, neither shall the God of Jacob regard it. But what follows there in that place? He that planted the Ear, shall he not hear? and he that formed the Eye, shall he not see? And Isaiah 29.15. Woe unto them that seek deep, to hide their counsel from the Lord;
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But secondly, They are further considerable in their inlargement and aggravation; I have done this evil in thy sight, and this makes my sin so much the greater,
But secondly, They Are further considerable in their enlargement and aggravation; I have done this evil in thy sighed, and this makes my since so much the greater,
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as having no regard of thy Majesty and Omnipresence in that which was done by me. The aggravation does not lye in this. That he did evil (simply) in Gods sight;
as having no regard of thy Majesty and Omnipresence in that which was done by me. The aggravation does not lie in this. That he did evil (simply) in God's sighed;
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yea it may be some little child, and beholding them in the commission of sin, and not regard the presence of the holy and pure God. But this when they come to themselves will work sadliest upon them, as it did here in this Text upon David; I have done this evil in thy sight.
yea it may be Some little child, and beholding them in the commission of since, and not regard the presence of the holy and pure God. But this when they come to themselves will work sadliest upon them, as it did Here in this Text upon David; I have done this evil in thy sighed.
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For the first, The denomination of it, It is evil. This it is in it self, and in the thoughts of a sanctified Ʋnderstanding; It is evil, and the greatest evil that is.
For the First, The denomination of it, It is evil. This it is in it self, and in the thoughts of a sanctified Ʋnderstanding; It is evil, and the greatest evil that is.
There's nothing so opposite to him as sin, and therefore nothing so evil as sin. This is that which he does most loath and abhor of any thing else.
There's nothing so opposite to him as since, and Therefore nothing so evil as since. This is that which he does most loath and abhor of any thing Else.
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and this evil of sin above the rest. There are some who (as Elihu charges, Job 36.21.) choose Iniquity rather than Affliction, and venture upon the evil of sin rather than the evil of punishment; but these know not,
and this evil of since above the rest. There Are Some who (as Elihu charges, Job 36.21.) choose Iniquity rather than Affliction, and venture upon the evil of since rather than the evil of punishment; but these know not,
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First, (I say) the particular sin, he instances in that, and thereby shews how our confessions and acknowledgments in repentance should be regulated.
First, (I say) the particular since, he instances in that, and thereby shows how our confessions and acknowledgments in Repentance should be regulated.
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It is not enough to confess in the general, that we are all sinners, &c. but we must come down to special instances and particularities; I have thus and thus offended, and in these circumstances.
It is not enough to confess in the general, that we Are all Sinners, etc. but we must come down to special instances and particularities; I have thus and thus offended, and in these Circumstances.
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God is glorified not so much by our general acknowledgments, as by our particulars. As Joshua said to Achan, when he required a special confession from him;
God is glorified not so much by our general acknowledgments, as by our particulars. As joshua said to achan, when he required a special Confessi from him;
Secondly, Hereby we do more good to our selves by emptying out that particular wickedness, wherewith we are defiled. As a Physician, when he hits the special Disease which the Patient is affected withall,
Secondly, Hereby we do more good to our selves by emptying out that particular wickedness, wherewith we Are defiled. As a physician, when he hits the special Disease which the Patient is affected withal,
This Pride, this Passion, this Formality, this worldliness, &c. and for this purpose bring our selves to the Law of God in the particular parts of it,
This Pride, this Passion, this Formality, this worldliness, etc. and for this purpose bring our selves to the Law of God in the particular parts of it,
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And thus it puts them presently upon the inquiry, which is (by the way) a good Item to us, which are Ministers how to order our preaching, by labouring as much as may be to bring men to a sight of their sins, in the several kinds and specifications of them.
And thus it puts them presently upon the inquiry, which is (by the Way) a good Item to us, which Are Ministers how to order our preaching, by labouring as much as may be to bring men to a sighed of their Sins, in the several Kinds and specifications of them.
Ʋrgentiori symptomati occurendum est. Even so should it be also with Penitents in regard of their souls; as they should be humbled for the particular sin, so for the Principal.
Ʋrgentiori symptomati occurendum est. Even so should it be also with Penitents in regard of their Souls; as they should be humbled for the particular since, so for the Principal.
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when he gives any account of himself, as concerning his miscarriages, he still instances in his persecuting of the Church, as his greatest evil. Thus should we likewise do;
when he gives any account of himself, as Concerning his miscarriages, he still instances in his persecuting of the Church, as his greatest evil. Thus should we likewise do;
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In his exactness, in calling himself to an account for his particular miscarriages. In his judiciousness, in pitching upon that evill especially which was most prevailing in him.
In his exactness, in calling himself to an account for his particular miscarriages. In his judiciousness, in pitching upon that evil especially which was most prevailing in him.
That thou mayst be justified when thou speakest, &c. Which words may be consider'd of us two manner of ways, either in themselves, or in their connexion: First, Take them in themselves, and here there are two Particulars;
That thou Mayest be justified when thou Speakest, etc. Which words may be considered of us two manner of ways, either in themselves, or in their connexion: First, Take them in themselves, and Here there Are two Particulars;
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it acknowledges the truth of God in that which comes from him. Thus Joh. 3.33. He That hath received his Testimony, hath put to his Seal, that God is true.
it acknowledges the truth of God in that which comes from him. Thus John 3.33. He That hath received his Testimony, hath put to his Seal, that God is true.
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As good Josiah, when he rent his Cloaths, and his Heart was melted, &c. In his word of Reproof, it justifies him here, by acknowledging of the fall;
As good Josiah, when he rend his Clothes, and his Heart was melted, etc. In his word of Reproof, it Justifies him Here, by acknowledging of the fallen;
In his word of Promise, it justifies him here, by believing it, and expecting its accomplishment, as David, Psal. 119.49. Remember thy word unto thy Servant, wherein thou hast made me to hope.
In his word of Promise, it Justifies him Here, by believing it, and expecting its accomplishment, as David, Psalm 119.49. remember thy word unto thy Servant, wherein thou hast made me to hope.
It is a great piece of condescension in God, and high honour which he puts upon us, when he will have his truth to be justified by such poor Creatures as we are;
It is a great piece of condescension in God, and high honour which he puts upon us, when he will have his truth to be justified by such poor Creatures as we Are;
And that not only when he speaks by himself, but when he speaks by his Ministers, as he did here with David. He spake to him by the Prophet Nathan, who came with a Message from God to him;
And that not only when he speaks by himself, but when he speaks by his Ministers, as he did Here with David. He spoke to him by the Prophet Nathan, who Come with a Message from God to him;
of whom it is said, That they speak against those things which were spoken by Paul, contradicting and blaspheming. So do many at the Word of God in the mouth of his servants, they carp at it, and pick quarrels with it;
of whom it is said, That they speak against those things which were spoken by Paul, contradicting and blaspheming. So do many At the Word of God in the Mouth of his Servants, they carp At it, and pick quarrels with it;
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because it meets sometimes with their lusts and corruptions which they favour in themselves; yea, but a godly man now he justifies it, yea and blesses God for it.
Because it meets sometime with their Lustiest and corruptions which they favour in themselves; yea, but a godly man now he Justifies it, yea and Blesses God for it.
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This is another temper and disposition of a gracious Soul, to clear God in his judiciary proceedings. Thus David elsewhere, Psal. 119.75. I know, O Lord, that thy judgments are right, and that in faithfullness thou hast afflicted me. And Jer. 12.1. Righteous art thou, O Lord, in thy Judgments. And the Church, Mic. 7.9. I will bear, &c. That which here in the Psalm, is, That thou mayest be clear;
This is Another temper and disposition of a gracious Soul, to clear God in his judiciary proceedings. Thus David elsewhere, Psalm 119.75. I know, Oh Lord, that thy Judgments Are right, and that in faithfulness thou hast afflicted me. And Jer. 12.1. Righteous art thou, Oh Lord, in thy Judgments. And the Church, Mic. 7.9. I will bear, etc. That which Here in the Psalm, is, That thou Mayest be clear;
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to submit with meekness and patience to Gods corrections, acknowledging the justice of them, and that our punishment is still less than our iniquities have deserved.
to submit with meekness and patience to God's corrections, acknowledging the Justice of them, and that our punishment is still less than our iniquities have deserved.
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Against thee, thee only have I sinned, &c. That thou, &c. How do these two clauses hang together? And what may we conceive to be the coherence and dependance of them? For answer hereunto, This word that intentionally or consequentially, it may be taken two manner of ways; Vel causaliter, vel consecutive;
Against thee, thee only have I sinned, etc. That thou, etc. How do these two clauses hang together? And what may we conceive to be the coherence and dependence of them? For answer hereunto, This word that intentionally or consequentially, it may be taken two manner of ways; Vel causaliter, vel consecutive;
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that is, I do confess my sin unto thee, that so thou mayst have the glory both of thy Truth, and likewise of thy Justice. I confess it, it is not I have done it, sin'd, that Grace may abound, that's far from the temper of a good Christian, no, but I confess it;
that is, I do confess my since unto thee, that so thou Mayest have the glory both of thy Truth, and likewise of thy justice. I confess it, it is not I have done it, sinned, that Grace may abound, that's Far from the temper of a good Christian, no, but I confess it;
I acknowledge my sin, that so I may bring Honour to thee. And so it teaches us thus much, That that heart which is truly mortified and humbled, will glorifie God in the acknowledgement of his Justice and Equity towards him.
I acknowledge my since, that so I may bring Honour to thee. And so it Teaches us thus much, That that heart which is truly mortified and humbled, will Glorify God in the acknowledgement of his justice and Equity towards him.
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From my humble confession and acknowledgment, thou art glorified in thy Truth and Justice. And so it teaches us thus much, That the more we acknowledge our failings, the more we give Honour to God. This we do two ways:
From my humble Confessi and acknowledgment, thou art glorified in thy Truth and justice. And so it Teaches us thus much, That the more we acknowledge our failings, the more we give Honour to God. This we do two ways:
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First, In the equity of his Commands, as requiring such things from us. And secondly, In the equity of his Judgments, as punishing us for failing in them.
First, In the equity of his Commands, as requiring such things from us. And secondly, In the equity of his Judgments, as punishing us for failing in them.
or sin of his life, as being first of all exhibited in this Scripture, the fourth verse of this Psalm, in those words, Against thee, thee only have I sinned,
or since of his life, as being First of all exhibited in this Scripture, the fourth verse of this Psalm, in those words, Against thee, thee only have I sinned,
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and which we are now to dispatch, with Gods assistance, at this present time; Behold, I was shapen in iniquity, and in sin did my mother, &c. IN this present verse before us we have laid forth the natural state of mankind in regard of sin; and that in three branches, which may serve to make up the parts of the Text:
and which we Are now to dispatch, with God's assistance, At this present time; Behold, I was shapen in iniquity, and in since did my mother, etc. IN this present verse before us we have laid forth the natural state of mankind in regard of since; and that in three branches, which may serve to make up the parts of the Text:
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For the first, The Original of mans corruption, it is here exprest to be from his very first beginning and entrance upon being; He was shapen in iniquity.
For the First, The Original of men corruption, it is Here expressed to be from his very First beginning and Entrance upon being; He was shapen in iniquity.
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For what David here speaks of himself, he speaks not of himself alone, but as that which was together with himself common to all others besides, which had humane nature in them, (Jesus Christ only excepted);
For what David Here speaks of himself, he speaks not of himself alone, but as that which was together with himself Common to all Others beside, which had humane nature in them, (jesus christ only excepted);
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This is clear from sundry places of Scripture, as to instance in some one or two, thus, Gen. 8.21. The imagination of mans heart is evil from his youth, or child-hood, [ Minnegnurau, ] Psal. 58.3. The wicked are estranged from the Womb, they go astray, as soon as they be born, speaking lyes: Prov. 22.15. Foolishness is bound in the heart of a Child: Esay 48.8. Thou wast called a Transgressor from the Womb. And Ephes. 2.3. We were all by nature the Children of wrath as well as others.
This is clear from sundry places of Scripture, as to instance in Some one or two, thus, Gen. 8.21. The imagination of men heart is evil from his youth, or childhood, [ Minnegnurau, ] Psalm 58.3. The wicked Are estranged from the Womb, they go astray, as soon as they be born, speaking lies: Curae 22.15. Foolishness is bound in the heart of a Child: Isaiah 48.8. Thou wast called a Transgressor from the Womb. And Ephesians 2.3. We were all by nature the Children of wrath as well as Others.
First, (I say) This Original Sin, whereof all stand guilty from their beginning, is the first transgression made by Adam; which is call'd by Divines, Originale Originans. Adam 's sin, in the breach of Gods Commandment given him in Paradise, is charged upon all mankind;
First, (I say) This Original since, whereof all stand guilty from their beginning, is the First Transgression made by Adam; which is called by Divines, Original Origins. Adam is since, in the breach of God's Commandment given him in Paradise, is charged upon all mankind;
so that as soon as ever there is a man in the World, there's a Sinner also upon that account. Thus, Rom. 5.12. By one man sin entred into the world, and death by sin:
so that as soon as ever there is a man in the World, there's a Sinner also upon that account. Thus, Rom. 5.12. By one man since entered into the world, and death by since:
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and so death past upon all men, in whom all have sinned, NONLATINALPHABET. So vers. 18. By the offence of One, Judgment came upon all men to condemnation.
and so death passed upon all men, in whom all have sinned,. So vers. 18. By the offence of One, Judgement Come upon all men to condemnation.
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Secondly, This Original Sin, it consists as in Adam 's sin imputed, so in the corruption of Nature derived. This is call'd by Divines, Originale Originatum: And there are two things further considerable in it;
Secondly, This Original since, it consists as in Adam is since imputed, so in the corruption of Nature derived. This is called by Divines, Original Originatum: And there Are two things further considerable in it;
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And accordingly we shall find it in Scripture to be exprest unto us, by the Flesh, by the body of Sin, by earthly members, by the law of the members, by the old man, &c. to signifie that all is defiled.
And accordingly we shall find it in Scripture to be expressed unto us, by the Flesh, by the body of since, by earthly members, by the law of the members, by the old man, etc. to signify that all is defiled.
Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression; that is, over young Children, who had not committed actual sin in their own particular persons, as Adam had done;
Nevertheless death reigned from Adam to Moses, even over them that had not sinned After the similitude of Adam's Transgression; that is, over young Children, who had not committed actual since in their own particular Persons, as Adam had done;
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Who can bring a clean thing (says Job) out of an unclean? surely not one, Job 14.4. That which is born of the flesh (says Christ) it is flesh, Joh. 3.6. That is, a man who is naturally engendred of his Father and Mother, who are defiled with sin, himself is defiled.
Who can bring a clean thing (Says Job) out of an unclean? surely not one, Job 14.4. That which is born of the Flesh (Says christ) it is Flesh, John 3.6. That is, a man who is naturally engendered of his Father and Mother, who Are defiled with since, himself is defiled.
Neither is this Truth any way infringed from the Grace which some do partake of, in that holy Parents they many times bring forth unholy Children; for their sin it is natural, and their own;
Neither is this Truth any Way infringed from the Grace which Some do partake of, in that holy Parents they many times bring forth unholy Children; for their since it is natural, and their own;
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their Grace, it is supernatural, and comes down to them from above. As a Jew which was circumcised, yet his Child was born in uncircumcision: so a Believer,
their Grace, it is supernatural, and comes down to them from above. As a Jew which was circumcised, yet his Child was born in uncircumcision: so a Believer,
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which although it be not to indulge them, yet to pity corruption in them, as considering how themselves have been the occasions of conveying it to them.
which although it be not to indulge them, yet to pity corruption in them, as considering how themselves have been the occasions of conveying it to them.
and the consequence of them more fearful to those persons which are the subjects of them? And further, it will hence concern Parents to be so much the more careful and industrious of freeing their Children from sin,
and the consequence of them more fearful to those Persons which Are the subject's of them? And further, it will hence concern Parents to be so much the more careful and Industria of freeing their Children from since,
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and that in this respect which we now mention, as to matter of Education. Now this it hath two parts considerable in it, and both conducing to this end:
and that in this respect which we now mention, as to matter of Education. Now this it hath two parts considerable in it, and both conducing to this end:
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Secondly, There is as a part of this Education, seasonable Correction, Prov. 6.23. The Commandment is a Lamp, and the Law is a Light, and reproofs or corrections of instruction are the way of life. And Prov. 22.16. Foolishness is bound in the heart of a Child, but the Rod of Correction shall drive it far from him.
Secondly, There is as a part of this Education, seasonable Correction, Curae 6.23. The Commandment is a Lamp, and the Law is a Light, and reproofs or corrections of instruction Are the Way of life. And Curae 22.16. Foolishness is bound in the heart of a Child, but the Rod of Correction shall drive it Far from him.
The third way is, Godly Example: Parents must go before their Children in this, as being a powerful means of conveying good unto them, from that natural disposition which is in them of conforming themselves hereunto.
The third Way is, Godly Exampl: Parents must go before their Children in this, as being a powerful means of conveying good unto them, from that natural disposition which is in them of conforming themselves hereunto.
I might add as an Appurtenance hereunto, the bringing of them to the Sacrament of Baptism, which is the Laver of Regeneration, as the Apostle himself calls it, Tit. 3.5. as that which seals to all true Believers their new birth in opposition to their corruption of nature.
I might add as an Appurtenance hereunto, the bringing of them to the Sacrament of Baptism, which is the Laver of Regeneration, as the Apostle himself calls it, Tit. 3.5. as that which Seals to all true Believers their new birth in opposition to their corruption of nature.
and polluting them with sin, than by making them partakers of this Seal of the Covenant of Grace? And therefore they should upon this Consideration (amongst others) be perswaded unto it,
and polluting them with since, than by making them partakers of this Seal of the Covenant of Grace? And Therefore they should upon this Consideration (among Others) be persuaded unto it,
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as for their own greater comfort and satisfaction, so for the good and welfare also of their Children, whom they should beware of depriving of such an advantage as this is.
as for their own greater Comfort and satisfaction, so for the good and welfare also of their Children, whom they should beware of depriving of such an advantage as this is.
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Every other sin it is determined and circumscribed within its own bounds; so that he which is guilty of this, is not necessarily guilty of that, but may be freed from it:
Every other since it is determined and circumscribed within its own bounds; so that he which is guilty of this, is not necessarily guilty of that, but may be freed from it:
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a man may be unchaste, and yet not ambitious: These sins they do not necessarily infer one the other; but as to the actings and improvements of them, are often separated and divided between themselves. But now as for Original sin, it is far otherwise: This it is so far the Source, and Spring, and Fountain of evil,
a man may be unchaste, and yet not ambitious: These Sins they do not necessarily infer one the other; but as to the actings and improvements of them, Are often separated and divided between themselves. But now as for Original since, it is Far otherwise: This it is so Far the Source, and Spring, and Fountain of evil,
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Now this is a sure Rule in evil, That the more inlarged, so much the worse. Take a Leprosie or Gangreen which spreads over the whole body, and the more spreading, so much the more grievous; and the more parts are affected with it, the Disease is so much the more notorious. This is the case of Original Corruption, it runs through all, it defiles the whole man, and sets on fire the course of Nature, as St. James speaks of the Tongue, Chap. 3.6. all the faculties of the soul, and all the parts and members of the body, are vitiated by it.
Now this is a sure Rule in evil, That the more enlarged, so much the Worse. Take a Leprosy or Gangrene which spreads over the Whole body, and the more spreading, so much the more grievous; and the more parts Are affected with it, the Disease is so much the more notorious. This is the case of Original Corruption, it runs through all, it defiles the Whole man, and sets on fire the course of Nature, as Saint James speaks of the Tongue, Chap. 3.6. all the faculties of the soul, and all the parts and members of the body, Are vitiated by it.
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it is said to NONLATINALPHABET war, nay NONLATINALPHABET, to lead into captivity. It's called the sin that easily besets us, NONLATINALPHABET, Heb. 12.1. The power and force of it is discernable in two particulars especially;
it is said to war, nay, to led into captivity. It's called the since that Easily besets us,, Hebrew 12.1. The power and force of it is discernible in two particulars especially;
First, as it hinders us from good, for so it does most strongly, and so the Apostle Paul himself tells us of it upon his own experience, Rom. 7.18. For I know that in me, i. e.
First, as it hinders us from good, for so it does most strongly, and so the Apostle Paul himself tells us of it upon his own experience, Rom. 7.18. For I know that in me, i. e.
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The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. And Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good which are accustomed to do evil.
The carnal mind is enmity against God, for it is not Subject to the Law of God, neither indeed can be. And Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may you also do good which Are accustomed to do evil.
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This habitual Corruption it hinders from good. But then agen, secondly, it carries forceably to evil, Jer. 8.6. Every one turned to his course, as the Horse rusheth into the battel, Gen. 11.6. Nothing will be restrained from them, which they have imagined to do. Ephes. 4.19. Who being past feeling, have given themselves over to lasciviousness, to commit all uncleanness with greediness.
This habitual Corruption it hinders from good. But then again, secondly, it carries Forcibly to evil, Jer. 8.6. Every one turned to his course, as the Horse Rushes into the battle, Gen. 11.6. Nothing will be restrained from them, which they have imagined to do. Ephesians 4.19. Who being passed feeling, have given themselves over to lasciviousness, to commit all uncleanness with greediness.
And it may do so to two sorts of persons; first, those which are yet remaining and abiding in the state of Nature; and secondly, the regenerate themselves.
And it may do so to two sorts of Persons; First, those which Are yet remaining and abiding in the state of Nature; and secondly, the regenerate themselves.
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here's a word of astonishment, and advertisement also to them. By how much the more grievous Original sin is in its own nature, by so much the more sad and lamentable is their estate, and they have cause to be affected with it.
here's a word of astonishment, and advertisement also to them. By how much the more grievous Original since is in its own nature, by so much the more sad and lamentable is their estate, and they have cause to be affected with it.
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This concerns not only such persons as are openly and notoriously profane, the Drunkards and Whoremasters, &c. but even those also which are more civil and restrained.
This concerns not only such Persons as Are openly and notoriously profane, the Drunkards and Whoremasters, etc. but even those also which Are more civil and restrained.
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and are free from grosser enormities, yet they have cause to be very much abased and cast down for the sin of their Nature, though there were nothing else in them; and that upon this account;
and Are free from grosser enormities, yet they have cause to be very much abased and cast down for the since of their Nature, though there were nothing Else in them; and that upon this account;
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First, It does it as well. Those who have nothing but Original sin in them, as we shewed before of Infants, they are liable to God's Justice from hence;
First, It does it as well. Those who have nothing but Original since in them, as we showed before of Infants, they Are liable to God's justice from hence;
therefore in the place before-cited, Ephes. 2.3. they are said to be Children of Wrath, which they are, for as much as they are guilty of the breach and transgression of God's Law.
Therefore in the place before-cited, Ephesians 2.3. they Are said to be Children of Wrath, which they Are, for as much as they Are guilty of the breach and Transgression of God's Law.
and thus sure such as are guilty of no more but Original corruption, they carry a cursed nature in them, which is most opposite and contrary to God's Law.
and thus sure such as Are guilty of no more but Original corruption, they carry a cursed nature in them, which is most opposite and contrary to God's Law.
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Nay further, secondly, It does it more; because the sin is the greater, therefore the condemnation is so also which it does infer and draw along with it,
Nay further, secondly, It does it more; Because the since is the greater, Therefore the condemnation is so also which it does infer and draw along with it,
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There are two things considerable in sin, and so in the sin of Nature; there's the stain and pollution of it, and there's the guilt and demerit of it:
There Are two things considerable in since, and so in the since of Nature; there's the stain and pollution of it, and there's the guilt and demerit of it:
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The one is, to purchase their pardon and reconciliation, because this Nature does expose them to wrath; and the other is to find a change and alteration wrought in them,
The one is, to purchase their pardon and reconciliation, Because this Nature does expose them to wrath; and the other is to find a change and alteration wrought in them,
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there's no pardon or forgiveness without Him; He is the Fountain opened to the House of David for sin and uncleanness, as it is exprest, Zech. 13.1. and it is His Blood that cleanseth us from all sin, 1 Joh. 1.7.
there's no pardon or forgiveness without Him; He is the Fountain opened to the House of David for since and uncleanness, as it is expressed, Zechariah 13.1. and it is His Blood that Cleanseth us from all since, 1 John 1.7.
Their first birth is polluted, therefore they must be made partakers of a second, partakers of the Divine Nature, 2 Pet. 1.4. This is that which the Scripture still inforces. Thus Joh. 3.3. Except a man be born again, he cannot see the Kingdom of God. And Matth. 18.3. Except ye be converted, and become as little Children, ye cannot be saved;
Their First birth is polluted, Therefore they must be made partakers of a second, partakers of the Divine Nature, 2 Pet. 1.4. This is that which the Scripture still enforces. Thus John 3.3. Except a man be born again, he cannot see the Kingdom of God. And Matthew 18.3. Except you be converted, and become as little Children, you cannot be saved;
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and so a man that is dead in trespasses and sins, and alienated from the life of God, (as every unregenerate person is that is in his natural condition) he cannot perform the actions of a Christian, and Child of God.
and so a man that is dead in Trespasses and Sins, and alienated from the life of God, (as every unregenerate person is that is in his natural condition) he cannot perform the actions of a Christian, and Child of God.
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As the Apostle intimates to us, in Tit. 1.15, 16. speaking concerning those whose minds and consciences are defiled, he says, that they are abominable, and disobedient,
As the Apostle intimates to us, in Tit. 1.15, 16. speaking Concerning those whose minds and Consciences Are defiled, he Says, that they Are abominable, and disobedient,
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and think to come to them howsoever qualified; whereas they are herein exceedingly mistaken: No, they must be fitted, and thus fitted, by being born again.
and think to come to them howsoever qualified; whereas they Are herein exceedingly mistaken: No, they must be fitted, and thus fitted, by being born again.
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This is that which is matter of praise and acknowledgment in them; and so the Apostle himself makes it in the foregoing Chapter, Rom. 7.25. where having spoken of the miserableness of a state of Nature, and of freedom from it, he breaks forth into this triumphant expression, I thank God through Jesus Christ our Lord, namely, who hath delivered me.
This is that which is matter of praise and acknowledgment in them; and so the Apostle himself makes it in the foregoing Chapter, Rom. 7.25. where having spoken of the miserableness of a state of Nature, and of freedom from it, he breaks forth into this triumphant expression, I thank God through jesus christ our Lord, namely, who hath Delivered me.
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Take but our natural birth, that birth whereby we came into the World, and we have great cause to bless God for that, and freedom from the miscarriages of it, as David sometimes does:
Take but our natural birth, that birth whereby we Come into the World, and we have great cause to bless God for that, and freedom from the miscarriages of it, as David sometime does:
it is that which Paul professes of himself in the behalf of the Galatians, Gal. 4.19. My little Children, of whom I travail in birth again till Christ be formed in you.
it is that which Paul Professes of himself in the behalf of the Galatians, Gal. 4.19. My little Children, of whom I travail in birth again till christ be formed in you.
Therefore they should hence be perswaded to keep a watch over their own hearts, and to remember that they have flesh in them as well as spirit, from whence they may not make too bold with the occasions and temptations to sin,
Therefore they should hence be persuaded to keep a watch over their own hearts, and to Remember that they have Flesh in them as well as Spirit, from whence they may not make too bold with the occasions and temptations to since,
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There are many, who, when they see or hear of others falling into some grievous or notorious sin, are apt from hence to applaud themselves as free from it;
There Are many, who, when they see or hear of Others falling into Some grievous or notorious since, Are apt from hence to applaud themselves as free from it;
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and if God should but leave him to himself, and withdraw his assisting Grace from him, they would immediately appear in him, and shew forth themselves.
and if God should but leave him to himself, and withdraw his assisting Grace from him, they would immediately appear in him, and show forth themselves.
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The most people judge of themselves rather according to their present temper, than their general disposition and inclination: as Peter, because he was then in a good frame,
The most people judge of themselves rather according to their present temper, than their general disposition and inclination: as Peter, Because he was then in a good frame,
As Hazael, Is thy servant a Dog? Oh men will not believe that there is so much wickedness indeed in them as there is, and appears to be so, than when it breaks forth.
As hazael, Is thy servant a Dog? O men will not believe that there is so much wickedness indeed in them as there is, and appears to be so, than when it breaks forth.
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and when we see others fall into any sin, as the Apostle advises, to restore them with a spirit of meekness, considering our selves, lest we also be tempted.
and when we see Others fallen into any since, as the Apostle advises, to restore them with a Spirit of meekness, considering our selves, lest we also be tempted.
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We may further, for this word Behold, take notice of it reflexively, as coming from the Prophet David; and here there are two things especially observable: First, We see here a very good pattern for the work of Humiliation, from the course which is here taken by him:
We may further, for this word Behold, take notice of it reflexively, as coming from the Prophet David; and Here there Are two things especially observable: First, We see Here a very good pattern for the work of Humiliation, from the course which is Here taken by him:
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His main business at this present time, as to the particular occasion, was his actual sin, the sin of his life in the matter of Ʋriah; his Murther and Adultery, &c. Yea,
His main business At this present time, as to the particular occasion, was his actual since, the since of his life in the matter of Ʋriah; his Murder and Adultery, etc. Yea,
teaching us from hence thus much, what is in like case to be done by any other: Those that would be true Penitents indeed, they must bewail themselves, not only for their actual sins, but also for their Original. Thus David here;
teaching us from hence thus much, what is in like case to be done by any other: Those that would be true Penitents indeed, they must bewail themselves, not only for their actual Sins, but also for their Original. Thus David Here;
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and thus also the Apostle Paul, in Rom. 7.23. Oh wretched man that I am, who shall deliver me from this body of death? Oh this body of sin, that is the worst of all.
and thus also the Apostle Paul, in Rom. 7.23. O wretched man that I am, who shall deliver me from this body of death? O this body of since, that is the worst of all.
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Oh if there be such filthiness in the Streams, O Lord, what is there then in the Spring and Fountain from whence they come? what a wicked Heart is there in the mean time, which is fruitful in such ugly Monsters as these are, that come from it? And labour to be throughly humbled in our selves not only for them, but for this, as we see David is here before us in this place.
O if there be such filthiness in the Streams, Oh Lord, what is there then in the Spring and Fountain from whence they come? what a wicked Heart is there in the mean time, which is fruitful in such ugly Monsters as these Are, that come from it? And labour to be thoroughly humbled in our selves not only for them, but for this, as we see David is Here before us in this place.
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And to press this home, let us consider thus much, that this is oftentimes the very reason why God does in his Providence so permit it, that many fall into such and such actual sins committed by them;
And to press this home, let us Consider thus much, that this is oftentimes the very reason why God does in his Providence so permit it, that many fallen into such and such actual Sins committed by them;
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And therefore (secondly) we should be perswaded to do so too, as David, I have sinned, I have sinned exceedingly, I have done very foolishly, &c. So bruitish was I and ignorant,
And Therefore (secondly) we should be persuaded to do so too, as David, I have sinned, I have sinned exceedingly, I have done very foolishly, etc. So brutish was I and ignorant,
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for we are not to be ignorant of his devices, 2 Cor. 2. Vers. 11. We have not liberty to slander so much as our selves, nor to give false judgment upon our own ways;
for we Are not to be ignorant of his devices, 2 Cor. 2. Vers. 11. We have not liberty to slander so much as our selves, nor to give false judgement upon our own ways;
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but so it be done in truth, and holy awfulness, we can never say too much against our selves in this particular, from whence God may have the greater Glory,
but so it be done in truth, and holy awfulness, we can never say too much against our selves in this particular, from whence God may have the greater Glory,
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what he hath been, and what he is: And each of these, as very much conducing to the furtherance of the work of Repentance and Humiliation in him, upon occasion of any actual miscarriage.
what he hath been, and what he is: And each of these, as very much conducing to the furtherance of the work of Repentance and Humiliation in him, upon occasion of any actual miscarriage.
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The former it serves to aggravate sin in the cause and Original of it: Those streams which issue from so foul and polluted a Fountain, must needs be very vicious. The latter it serves to aggravate sin in the Circumstances and Concomitants of it:
The former it serves to aggravate since in the cause and Original of it: Those streams which issue from so foul and polluted a Fountain, must needs be very vicious. The latter it serves to aggravate since in the circumstances and Concomitants of it:
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Those sins which are committed against so much favour and inablement to the contrary, must needs also be very heinous. Now both of these are here in this Scripture propounded by the Prophet David, as an Advancement of this work in himself, in his Confessions to God.
Those Sins which Are committed against so much favour and enablement to the contrary, must needs also be very heinous. Now both of these Are Here in this Scripture propounded by the Prophet David, as an Advancement of this work in himself, in his Confessions to God.
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Here's his condition by Nature, and a mark of Observation upon that: The second we have exhibited to us in this sixth Verse now before us, Behold, thou desirest truth in the inward parts,
Here's his condition by Nature, and a mark of Observation upon that: The second we have exhibited to us in this sixth Verse now before us, Behold, thou Desirest truth in the inward parts,
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His carriage to David in particular, that we have in these, And in the hidden part thou shalt make me, &c. We begin with the first, viz. The general Description of God's Nature: Thou desirest, or delightest in Truth in the inward parts. By Truth here we are to understand a general uprightness and integrity of spirit, which in other places of Scripture is called Sincerity; and by the inward parts we are to understand the secret Chambers of the Heart, God takes a special delight in such a frame of soul as this, from whence men become real and sincere toward him.
His carriage to David in particular, that we have in these, And in the hidden part thou shalt make me, etc. We begin with the First, viz. The general Description of God's Nature: Thou Desirest, or delightest in Truth in the inward parts. By Truth Here we Are to understand a general uprightness and integrity of Spirit, which in other places of Scripture is called Sincerity; and by the inward parts we Are to understand the secret Chambers of the Heart, God Takes a special delight in such a frame of soul as this, from whence men become real and sincere towards him.
This it is called emphatically by the Apostle Paul, 2 Cor. 1.12. Godly sincerity, or sincerity according to God, NONLATINALPHABET, which is it upon a various account.
This it is called emphatically by the Apostle Paul, 2 Cor. 1.12. Godly sincerity, or sincerity according to God,, which is it upon a various account.
He so desires truth in the inward parts, as that where this truth is not found, he rejects all pretences whatsoever. And he so desires truth in the inward parts, as that where this truth is found, he bears also with many weaknesses and imperfections. This is the main business which God rewards and looks after in a Christian, even sincerity and truth of heart. Thus Psal. 119.1. Blessed are the upright in their way. And Prov. 11.20. They which are upright in their way, are the Lord's delight. And 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to shew himself strong in the behalf of those whose hearts are perfect towards him:
He so Desires truth in the inward parts, as that where this truth is not found, he rejects all pretences whatsoever. And he so Desires truth in the inward parts, as that where this truth is found, he bears also with many Weaknesses and imperfections. This is the main business which God rewards and looks After in a Christian, even sincerity and truth of heart. Thus Psalm 119.1. Blessed Are the upright in their Way. And Curae 11.20. They which Are upright in their Way, Are the Lord's delight. And 2 Chronicles 16.9. The eyes of the Lord run to and from through the Whole earth, to show himself strong in the behalf of those whose hearts Are perfect towards him:
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Still this uprightness, and perfection, and integrity, and sincerity of heart, is preferred by God as that which is most acceptable and well-pleasing in his sight.
Still this uprightness, and perfection, and integrity, and sincerity of heart, is preferred by God as that which is most acceptable and Well-pleasing in his sighed.
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And the reason of it is clear, because, First of all, God is Truth himself; He is the first which is sincere, and so loves sincerity in us. Delight it is found in correspondency and suitableness for the most part:
And the reason of it is clear, Because, First of all, God is Truth himself; He is the First which is sincere, and so loves sincerity in us. Delight it is found in correspondency and suitableness for the most part:
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And because it is so, therefore he cannot but approve it, and take special complacency in it, as his own Reflection. He is Truth in his Nature, The Faithful and Amen, as the Scripture stiles him.
And Because it is so, Therefore he cannot but approve it, and take special complacency in it, as his own Reflection. He is Truth in his Nature, The Faithful and Amen, as the Scripture stile him.
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and are done in truth and uprightness, Psal. 111.7, 8. Now because it is so with himself in his dealings with us, he does but justly and equally expect it to be so also in our dealings with him. As it is in dealings of men one with another, where they mean truly and honestly themselves, they make account that those they deal withal should do so too,
and Are done in truth and uprightness, Psalm 111.7, 8. Now Because it is so with himself in his dealings with us, he does but justly and equally expect it to be so also in our dealings with him. As it is in dealings of men one with Another, where they mean truly and honestly themselves, they make account that those they deal withal should do so too,
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Secondly, God desires Truth not only as most agreeable to himself in his Nature and Works, but also as most suitable to those ends which he propounds to himself in us:
Secondly, God Desires Truth not only as most agreeable to himself in his Nature and Works, but also as most suitable to those ends which he propounds to himself in us:
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There's no man loves to be deceived, because thereby he is frustrated and disappointed; which although God cannot be said to be directly, yet he may be in regard of our carriage and behaviour of our selves towards him, which he would not be.
There's no man loves to be deceived, Because thereby he is frustrated and disappointed; which although God cannot be said to be directly, yet he may be in regard of our carriage and behaviour of our selves towards him, which he would not be.
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Goodness and Truth are convertible and reciprocal, that is, they are one and the same, so that what is not the one, is not the other, not only in Metaphysicks, but in Morals. Truth it is not a distinct and particular Grace in it self,
goodness and Truth Are convertible and reciprocal, that is, they Are one and the same, so that what is not the one, is not the other, not only in Metaphysics, but in Morals. Truth it is not a distinct and particular Grace in it self,
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For the further opening and enlarging of this present Doctrine, it will not be amiss for us to consider, wherein this Truth or Sincerity here spoken of does consist, and expresses it self;
For the further opening and enlarging of this present Doctrine, it will not be amiss for us to Consider, wherein this Truth or Sincerity Here spoken of does consist, and Expresses it self;
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and his Glory as the main end of his Actions, that God in all things may be glorified through Jesus Christ, 1 Pet. 4.11. Hypocrites they have other ends which actuate them, and put them on upon good;
and his Glory as the main end of his Actions, that God in all things may be glorified through jesus christ, 1 Pet. 4.11. Hypocrites they have other ends which actuate them, and put them on upon good;
Secondly, This Sincerity it is considerable in Ʋniversality. Where this Truth is in the inward parts, there will be a respect had to all God's Commandments; and that whether as to the practice of duty, or to avoiding of sin. In matter of duty, to do all that God requires, though never so contrary and repugnant to our natural inclinations; In matter of sin, to avoid all that God forbids, though never so pleasing and delightful to Flesh and Blood. Sincerity, it will not consist with any corrupt reservations whatsoever;
Secondly, This Sincerity it is considerable in Ʋniversality. Where this Truth is in the inward parts, there will be a respect had to all God's commandments; and that whither as to the practice of duty, or to avoiding of since. In matter of duty, to do all that God requires, though never so contrary and repugnant to our natural inclinations; In matter of since, to avoid all that God forbids, though never so pleasing and delightful to Flesh and Blood. Sincerity, it will not consist with any corrupt reservations whatsoever;
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He that offends but as to one part of the Law, he is a Breaker of all; and he that makes not conscience of every sin, he makes conscience of no sin.
He that offends but as to one part of the Law, he is a Breaker of all; and he that makes not conscience of every since, he makes conscience of no since.
therefore it is called here expresly, Truth in the inward parts, because it reaches even to them, and is observable there: Every one's sincerity is according to the frame of his heart, and the temper of his spirit in him; and so upon that account, the further ye search him, the better.
Therefore it is called Here expressly, Truth in the inward parts, Because it reaches even to them, and is observable there: Every one's sincerity is according to the frame of his heart, and the temper of his Spirit in him; and so upon that account, the further you search him, the better.
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like good Metal, which the deeper it is, still the purer. As for carnal persons and Hypocrites, they are now and then a little guilded over, and make a fair shew at the top,
like good Metal, which the Deeper it is, still the Purer. As for carnal Persons and Hypocrites, they Are now and then a little Guilded over, and make a fair show At the top,
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like painted Sepulchres, as our Saviour himself makes the comparison, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanness; even so they also appear outwardly righteous unto men,
like painted Sepulchres, as our Saviour himself makes the comparison, which indeed appear beautiful outward, but Are within full of dead men's bones, and of all uncleanness; even so they also appear outwardly righteous unto men,
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but within are full of hypocrisie and iniquity, Matth. 23.27, 28. Whereas on the other side, those which are sincere, they have some infirmities open and manifest,
but within Are full of hypocrisy and iniquity, Matthew 23.27, 28. Whereas on the other side, those which Are sincere, they have Some infirmities open and manifest,
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Hypocrites they have their slashes and good moods, which like Land-waters are quickly dried up: But gracious persons they have a stock of Grace in them, from whence they come to go on, and persist in goodness.
Hypocrites they have their slashes and good moods, which like Land-waters Are quickly dried up: But gracious Persons they have a stock of Grace in them, from whence they come to go on, and persist in Goodness.
Where there is Grace in Truth, there will be Grace also in continuance: Though there may be ebbings and flowings as to the degrees, yet for the substance it will be still the same;
Where there is Grace in Truth, there will be Grace also in Continuance: Though there may be ebbings and flowings as to the Degrees, yet for the substance it will be still the same;
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where's this Truth in the mean time which we now speak of? where's this Ʋprightness and Integrity of heart? Let such as these now consider with themselves what is here propounded to them as matter of their endeavour.
where's this Truth in the mean time which we now speak of? where's this Ʋprightness and Integrity of heart? Let such as these now Consider with themselves what is Here propounded to them as matter of their endeavour.
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As on the other side their Sincerity will stand them then most in stead, when men are that which they should be, they will then delight in that most which God himself delights in,
As on the other side their Sincerity will stand them then most in stead, when men Are that which they should be, they will then delight in that most which God himself delights in,
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As we see it was with good Hezekiah, when he had the sentence of death past upon him by the Prophet Isaiah, what was his greatest comfort and consolation then? Oh Lord, says he, remember how I have walkt before thee in Truth,
As we see it was with good Hezekiah, when he had the sentence of death passed upon him by the Prophet Isaiah, what was his greatest Comfort and consolation then? O Lord, Says he, Remember how I have walked before thee in Truth,
and think truly, that all they have done it has been only in hypocrisie, and meerly to serve their own turns without any respect to God, this will set close and home unto them;
and think truly, that all they have done it has been only in hypocrisy, and merely to serve their own turns without any respect to God, this will Set close and home unto them;
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Where there is Grace only in appearance, and not in sincerity, there is often-times a decay of those common Gifts and Graces in people which sometimes they were partakers of;
Where there is Grace only in appearance, and not in sincerity, there is oftentimes a decay of those Common Gifts and Graces in people which sometime they were partakers of;
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And we should with David set the Lord always before us; consider that we are in his presence, who searcheth and trieth the reins, and so do every thing as in his sight:
And we should with David Set the Lord always before us; Consider that we Are in his presence, who Searches and trieth the reins, and so do every thing as in his sighed:
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Thus we should upon every occasion set our selves in God's presence, as of sincerity, in the sight of God, they are both joined together in that fore-mentioned Scripture, 2 Cor. 2.17.
Thus we should upon every occasion Set our selves in God's presence, as of sincerity, in the sighed of God, they Are both joined together in that forementioned Scripture, 2 Cor. 2.17.
Therefore so long as any can make this good to themselves, they have from hence good ground of hope, that God will deal graciously with them at another day;
Therefore so long as any can make this good to themselves, they have from hence good ground of hope, that God will deal graciously with them At Another day;
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and the other as to his well-being. Look as a Child which has the proportion of parts in him, he is a true man as well as one that is grown, and come up to maturity;
and the other as to his well-being. Look as a Child which has the proportion of parts in him, he is a true man as well as one that is grown, and come up to maturity;
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though it must be taken with a great deal of caution, and holy fear. God considers what truth of Grace there is even in the time of greater miscarriages,
though it must be taken with a great deal of caution, and holy Fear. God considers what truth of Grace there is even in the time of greater miscarriages,
as it was here the case of David in the Text, who was now at this time in as sad and miserable a condition as ever any poor soul was that pretended to God and Religion;
as it was Here the case of David in the Text, who was now At this time in as sad and miserable a condition as ever any poor soul was that pretended to God and Religion;
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But besides the Consideration of these words simply in themselves, we may here a little look upon them reflexively, as coming from David, and in the coherence which they baer in the Text, which may be of various Consideration;
But beside the Consideration of these words simply in themselves, we may Here a little look upon them reflexively, as coming from David, and in the coherence which they baer in the Text, which may be of various Consideration;
Now lest any should be ready to think that he did hereby go about to lessen and extenuate his iniquity, he does rather signifie an enlargement of it, from the work of Grace wrought in his heart,
Now lest any should be ready to think that he did hereby go about to lessen and extenuate his iniquity, he does rather signify an enlargement of it, from the work of Grace wrought in his heart,
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He was not only guilty of the corruption of Nature, but of the stifling of Grace, which was a very high provocation in him. The better Principles and Qualifications that God at any time bestows upon any, the more do they sin against him when they walk contrary to them.
He was not only guilty of the corruption of Nature, but of the stifling of Grace, which was a very high provocation in him. The better Principles and Qualifications that God At any time bestows upon any, the more do they sin against him when they walk contrary to them.
Now lest he should be ready to please himself with this work barely performed, in an external and superficial manner, he does here seasonably in his addresses to God awake himself by this serious Consideration, That God requires Truth in the inward parts;
Now lest he should be ready to please himself with this work barely performed, in an external and superficial manner, he does Here seasonably in his Addresses to God awake himself by this serious Consideration, That God requires Truth in the inward parts;
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and because Thou delightest in it, therefore I present Thee with it, and bring it to Thee, which by searching Thou shalt find in me, that so Thou maist the rather be perswaded to take compassion upon me.
and Because Thou delightest in it, Therefore I present Thee with it, and bring it to Thee, which by searching Thou shalt find in me, that so Thou Mayest the rather be persuaded to take compassion upon me.
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This must not be divided from the other, but yet will require so much the quicker dispatch, as it is in a manner but the Reflection and Reduplication of it:
This must not be divided from the other, but yet will require so much the quicker dispatch, as it is in a manner but the Reflection and Reduplication of it:
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where by the way I must premise thus much as to the right understanding of the words, That according to the Hebrew phrase, here is the future put for the preterperfect-tense, Thou shalt make me, &c. that is, Thou hast made.
where by the Way I must premise thus much as to the right understanding of the words, That according to the Hebrew phrase, Here is the future put for the Pluperfect-tense, Thou shalt make me, etc. that is, Thou hast made.
it is Wisdom, so the Psalmist here calls it, so the Scripture in several places besides, especially in the Book of the Proverbs, puts this denomination upon it.
it is Wisdom, so the Psalmist Here calls it, so the Scripture in several places beside, especially in the Book of the Proverbs, puts this denomination upon it.
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and so Grace: Wisdom, it looks after the main chance, and that which is chiefly to be looked after in the neglect of impertinencies and supersluities; so likewise does Grace. And divers such like properties as might be added considerable in it,
and so Grace: Wisdom, it looks After the main chance, and that which is chiefly to be looked After in the neglect of Impertinencies and supersluities; so likewise does Grace. And diverse such like properties as might be added considerable in it,
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and justly giving this appellation to it, which I cannot now insist upon, it is enough for us that the Holy Ghost himself is pleased thus to phrase it to us.
and justly giving this appellation to it, which I cannot now insist upon, it is enough for us that the Holy Ghost himself is pleased thus to phrase it to us.
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what savour have they of the things of God? what Divine and Spiritual Knowledge? what work of Grace wrought in their hearts? Surely if they be not wise thus, they are no better than plain Fools in the midst of all their wisdom.
what savour have they of the things of God? what Divine and Spiritual Knowledge? what work of Grace wrought in their hearts? Surely if they be not wise thus, they Are no better than plain Fools in the midst of all their Wisdom.
It is not worldly Craft and Policy, the Wisdom of the World, or the Wisdom of the Flesh, which should be minded and regarded by us; but this Wisdom of God.
It is not worldly Craft and Policy, the Wisdom of the World, or the Wisdom of the Flesh, which should be minded and regarded by us; but this Wisdom of God.
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and this is here exprest to be God himself, Thou hast made me to know, &c. This seems to be added in opposition to that which he had premised and set down in the foregoing Verse: There he had told us, that he was born in iniquity,
and this is Here expressed to be God himself, Thou hast made me to know, etc. This seems to be added in opposition to that which he had premised and Set down in the foregoing Verse: There he had told us, that he was born in iniquity,
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but his Father which was in Heaven, Matth. 16.17. and so he acknowledges Him in it. In Job 38.36. God puts the Question to Job in a way of Expostulation, Who hath put Wisdom into the inward parts? or who hath given Ʋnderstanding to the heart? implying that it was himself alone, and no body else;
but his Father which was in Heaven, Matthew 16.17. and so he acknowledges Him in it. In Job 38.36. God puts the Question to Job in a Way of Expostulation, Who hath put Wisdom into the inward parts? or who hath given Ʋnderstanding to the heart? implying that it was himself alone, and no body Else;
it is the Lord himself, who here makes difference betwixt man and man, and calls some to tho knowledge of himself, whiles he leaves others in their natural condition.
it is the Lord himself, who Here makes difference betwixt man and man, and calls Some to though knowledge of himself, while he leaves Others in their natural condition.
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And if ye will, we will take notice of both; or further, thirdly, the manner also of conveyance, as if he had said secretly, and after an hidden manner, as some Interpreters render the words, which we may likewise add to the former.
And if you will, we will take notice of both; or further, Thirdly, the manner also of conveyance, as if he had said secretly, and After an hidden manner, as Some Interpreters render the words, which we may likewise add to the former.
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First, I say, the Excellency and Prime of Religion it lies in the inward man; this David does signifie emphatically, whiles he says, In the hidden part thou shalt make me to know Wisdom.
First, I say, the Excellency and Prime of Religion it lies in the inward man; this David does signify emphatically, while he Says, In the hidden part thou shalt make me to know Wisdom.
but he is a Jew which is one inwardly, and Circumcision is that of the heart, of the spirit, not of the letter, whose praise is not of men, but of God. So 1 Pet. 3.4. Whose adorning let it not be, &c. but the hidden man of the heart, which is in the sight of God of great price. So Psal. 45.13. The King's Daughter is all glorious within;
but he is a Jew which is one inwardly, and Circumcision is that of the heart, of the Spirit, not of the Letter, whose praise is not of men, but of God. So 1 Pet. 3.4. Whose adorning let it not be, etc. but the hidden man of the heart, which is in the sighed of God of great price. So Psalm 45.13. The King's Daughter is all glorious within;
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that is, her Ornaments are Spiritual and Internal, not Worldly and Earthly, Cant. 1.5. This therefore first shews us the vanity and mistake of all such persons as those,
that is, her Ornament Are Spiritual and Internal, not Worldly and Earthly, Cant 1.5. This Therefore First shows us the vanity and mistake of all such Persons as those,
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and so for others which make it lie only in outward Duties, as Formalists, and Hypocrites, &c. who rest in things done, &c. and never look after their affections in them.
and so for Others which make it lie only in outward Duties, as Formalists, and Hypocrites, etc. who rest in things done, etc. and never look After their affections in them.
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God is a Spirit, and they that worship him, must worship him in spirit and truth, Joh. 4.24. Agen, VVe see whence it is that there are oftentimes such sinister conceits both of Godliness and Godly Persons;
God is a Spirit, and they that worship him, must worship him in Spirit and truth, John 4.24. Again, We see whence it is that there Are oftentimes such sinister conceits both of Godliness and Godly Persons;
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Where this hidden part is, further is to be understood not only of the Judgment and Ʋnderstanding, but Will and Affections: It is not in the Soul only,
Where this hidden part is, further is to be understood not only of the Judgement and Ʋnderstanding, but Will and Affections: It is not in the Soul only,
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The second is this, A Christian is acquainted with the Mysteries of Religion, in the hidden part, taking it not only subjective, but objective, so the Septuagint and Vulgar Latin, NONLATINALPHABET, Occulta sapientia tuae, &c. This is the priviledge of Believers, To you it is given to know the Mysteries of the Kingdom, &c. Matth. 13.11. And 1 Cor. 2.7. We speak Wisdom amongst them that are perfect.
The second is this, A Christian is acquainted with the Mysteres of Religion, in the hidden part, taking it not only subjective, but objective, so the septuagint and vulgar Latin,, Hidden sapientia tuae, etc. This is the privilege of Believers, To you it is given to know the Mysteres of the Kingdom, etc. Matthew 13.11. And 1 Cor. 2.7. We speak Wisdom among them that Are perfect.
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This may admit of a various Explication: First, As to matter of Doctrine; Those Truths which others are unacquainted with, God reveals to those which are his Children,
This may admit of a various Explication: First, As to matter of Doctrine; Those Truths which Others Are unacquainted with, God reveals to those which Are his Children,
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Secondly, As to matters of practice and Christian converse with God, there are the secrets of God's loving embracements, which he vouchsafes to the Soul, of which more eminent Christians have experience;
Secondly, As to matters of practice and Christian converse with God, there Are the secrets of God's loving embracements, which he vouchsafes to the Soul, of which more eminent Christians have experience;
The hidden Manna, as it is called Rev. 2.17. David before his fall had great experience of this, and prays for it afterwards, The secret of the Lord, Psal. 25.1.
The hidden Manna, as it is called Rev. 2.17. David before his fallen had great experience of this, and prays for it afterwards, The secret of the Lord, Psalm 25.1.
Thirdly, As to matters of Providence, the Mysteries thereof, The Lord reveals his secret to his Prophets, Amos 3.7. The Wisdom of the Times, to know and understand them, Dan. 2.21, 22. He giveth wisdom to the wise, &c. He revealeth the deep and secret things.
Thirdly, As to matters of Providence, the Mysteres thereof, The Lord reveals his secret to his prophets, Amos 3.7. The Wisdom of the Times, to know and understand them, Dan. 2.21, 22. He gives Wisdom to the wise, etc. He Revealeth the deep and secret things.
This is a great Honour to the Saints, and shews their prerogative above other persons: They need not now consult with Stars and Wizards, and such Fopperies as these;
This is a great Honour to the Saints, and shows their prerogative above other Persons: They need not now consult with Stars and Wizards, and such Fopperies as these;
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And that's the second Interpretation, as it refers to the object known. The third is as to the manner of Instruction, In secret, i. e. By a kind of whisper and private conveyance:
And that's the second Interpretation, as it refers to the Object known. The third is as to the manner of Instruction, In secret, i. e. By a kind of whisper and private conveyance:
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and what the Word speaks to the ear, the same does he himself to the Conscience in his Applications to it. As Psal. 81.7. I answered thee in the secret place of Thunder: The Thunder, that's publick enough;
and what the Word speaks to the ear, the same does he himself to the Conscience in his Applications to it. As Psalm 81.7. I answered thee in the secret place of Thunder: The Thunder, that's public enough;
and that is to lay open unto you the Duty of self-purifying. A main Branch of this Duty consists in the Work of Repentance and Humiliation, whereby we discharge our selves of that Guilt which we have formerly contracted:
and that is to lay open unto you the Duty of self-purifying. A main Branch of this Duty consists in the Work of Repentance and Humiliation, whereby we discharge our selves of that Gilded which we have formerly contracted:
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The former in the first part of the Verse, Thou desirest Truth, &c. And the latter in the second, And in the hidden, &c. The first of these we have already dispatcht.
The former in the First part of the Verse, Thou Desirest Truth, etc. And the latter in the second, And in the hidden, etc. The First of these we have already dispatched.
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And, First, to take it simply in its Proposition, we will begin with it so; wherein we have already propounded four particulars: First, The Nature of Grace;
And, First, to take it simply in its Proposition, we will begin with it so; wherein we have already propounded four particulars: First, The Nature of Grace;
This Third is exprest to us in that word Be-sathum, which our last English Translation renders in the hidden part, though some others have other senses and conceptions of it.
This Third is expressed to us in that word Besathum, which our last English translation renders in the hidden part, though Some Others have other Senses and conceptions of it.
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VVe may briefly reduce it to a threefold Interpretation: Either, First of all, as taking it subjectively, the hidden part for the hidden part of the man. Or else,
We may briefly reduce it to a threefold Interpretation: Either, First of all, as taking it subjectively, the hidden part for the hidden part of the man. Or Else,
Thirdly, as taking it modificatively, the hidden part for the hidden way of the Conveyance. According to the first Notion of it, so it does signifie to us the seat of this VVisdom where it rests; according to the second Notion of it, so it does signifie to us the matter of this VVisdom, which it is occupied and conversant about;
Thirdly, as taking it modificatively, the hidden part for the hidden Way of the Conveyance. According to the First Notion of it, so it does signify to us the seat of this VVisdom where it rests; according to the second Notion of it, so it does signify to us the matter of this VVisdom, which it is occupied and conversant about;
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The Work of Grace and Conversion it is seated principally in the inward part. Thus Rom. 2.29. He is a Jew which is one inwardly. And 1 Pet. 3.4. The hidden man of the heart is that which being adorned is in the sight of God of great price. And Psal. 45.13. The King's Daughter is all glorious within.
The Work of Grace and Conversion it is seated principally in the inward part. Thus Rom. 2.29. He is a Jew which is one inwardly. And 1 Pet. 3.4. The hidden man of the heart is that which being adorned is in the sighed of God of great price. And Psalm 45.13. The King's Daughter is all glorious within.
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By the inward part, we are to understand, First, the Judgment and Ʋnderstanding, which is to be partaker of a new Light over what it had in the state of Nature. As in the First Creation, God commanded light to shine out of darkness;
By the inward part, we Are to understand, First, the Judgement and Ʋnderstanding, which is to be partaker of a new Light over what it had in the state of Nature. As in the First Creation, God commanded Light to shine out of darkness;
and the first thing which he made was light: so also in the new Creation, he does the same likewise, he opens mens eyes, and turns them from darkness to light, as the Apostle speaks, Act. 26.18. That is, by vouchsafing them a knowledge of those things which before they did not know.
and the First thing which he made was Light: so also in the new Creation, he does thee same likewise, he Opens men's eyes, and turns them from darkness to Light, as the Apostle speaks, Act. 26.18. That is, by vouchsafing them a knowledge of those things which before they did not know.
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Secondly, This inward part does not only signifie the Ʋnderstanding and Judgment, but also the Will and Affections, which have a new Byas and Principle put into them,
Secondly, This inward part does not only signify the Ʋnderstanding and Judgement, but also the Will and Affections, which have a new Bias and Principle put into them,
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Yea further, (which the Scripture also sometimes mentions) the Spirit, and inmost retirements and corners of the Soul. Ephes. 4.23. Be ye renewed in the spirit of your mind.
Yea further, (which the Scripture also sometime mentions) the Spirit, and inmost retirements and corners of the Soul. Ephesians 4.23. Be you renewed in the Spirit of your mind.
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And I pray God sanctifie your spirit, &c. 1 Thess. 5.23. Religion it lies close, and it lies low and deep, searching into the very soul and spirit, the secret windings and turnings of the heart.
And I pray God sanctify your Spirit, etc. 1 Thess 5.23. Religion it lies close, and it lies low and deep, searching into the very soul and Spirit, the secret windings and turnings of the heart.
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As Corruption on the other side is deep, so likewise is Grace, and goes as far for the working of it as that does, that so the Medicine may be as large as the Disease, and the Plaister as broad as the Sore, it is the inward man which is the subject of it.
As Corruption on the other side is deep, so likewise is Grace, and Goes as Far for the working of it as that does, that so the Medicine may be as large as the Disease, and the Plaster as broad as the Soar, it is the inward man which is the Subject of it.
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First, that it is there originally; and Secondly, that it is there principally: Grace it is first in the hidden part, it is there that it begins; and Grace it is chiefly in the hidden part, it is there that it is more eminently than any where else.
First, that it is there originally; and Secondly, that it is there principally: Grace it is First in the hidden part, it is there that it begins; and Grace it is chiefly in the hidden part, it is there that it is more eminently than any where Else.
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First, it is there originally, it is there that it begins; this is the first step of Reformation, to have a change wrought in ones heart, from whence it works it self into the whole man. There are some who think they are reformed,
First, it is there originally, it is there that it begins; this is the First step of Reformation, to have a change wrought in ones heart, from whence it works it self into the Whole man. There Are Some who think they Are reformed,
alas, this is a mistake. A man may be reformed in all these upon common Principles and Considerations, and yet for all that be naught and unsound for the main: but then is a man so as he should be,
alas, this is a mistake. A man may be reformed in all these upon Common Principles and Considerations, and yet for all that be nought and unsound for the main: but then is a man so as he should be,
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when his inward part is rectified; because this it is of general influence, and will have workings upon all the rest, therefore Matth. 13.33. the Kingdom of Heaven is compared to Leaven hid in three measures of Meal, till the whole was leavened.
when his inward part is rectified; Because this it is of general influence, and will have workings upon all the rest, Therefore Matthew 13.33. the Kingdom of Heaven is compared to Leaven hid in three measures of Meal, till the Whole was leavened.
Secondly, it is there principally, the mind being the chiefest part of the man: the renewing of the mind is consequently the chiefest part of Conversion,
Secondly, it is there principally, the mind being the chiefest part of the man: the renewing of the mind is consequently the chiefest part of Conversion,
as that it is hidden in that part) but it is in the hidden after a most excellent manner; it is chiefly and principally in the mind, and soul, and spirit.
as that it is hidden in that part) but it is in the hidden After a most excellent manner; it is chiefly and principally in the mind, and soul, and Spirit.
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The Consideration of this point teaches us therefore, as the Prophet Malachy advises, to look especially to our spirits, and to take heed to them. For God is a Spirit,
The Consideration of this point Teaches us Therefore, as the Prophet Malachy advises, to look especially to our spirits, and to take heed to them. For God is a Spirit,
whiles speaking of himself he says this, That God had made him to know Wisdom in the hidden part, and that he delighted in Truth in the inward parts, which he does,
while speaking of himself he Says this, That God had made him to know Wisdom in the hidden part, and that he delighted in Truth in the inward parts, which he does,
Duties they are not to be neglected, even outward and external performances, there is a necessity for them, that so we may prevent an errour and miscarriage on the other hand likewise.
Duties they Are not to be neglected, even outward and external performances, there is a necessity for them, that so we may prevent an error and miscarriage on the other hand likewise.
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and will, and affections, and innermost spirit, which is here (as I take it) properly the hidden part; men may partake of some enlightning in their understanding, and have some knowledge of wisdom there, and yet be far enough off from that knowledge or wisdom either which David here speaks of in the Text,
and will, and affections, and innermost Spirit, which is Here (as I take it) properly the hidden part; men may partake of Some enlightening in their understanding, and have Some knowledge of Wisdom there, and yet be Far enough off from that knowledge or Wisdom either which David Here speaks of in the Text,
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unless they have hearts and spirits closing with those truths, as we shall have occasion to speak more hereafter out of the following words in the Text. God esteems of our interest in Truth, according to our love of it, and affection to it;
unless they have hearts and spirits closing with those truths, as we shall have occasion to speak more hereafter out of the following words in the Text. God esteems of our Interest in Truth, according to our love of it, and affection to it;
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this is that which is most acceptable to Him. And as it is most acceptable to Him, so it should be also most desirable of us, which we should for our particular most endeavour and apply our selves to, that it may be found in us:
this is that which is most acceptable to Him. And as it is most acceptable to Him, so it should be also most desirable of us, which we should for our particular most endeavour and apply our selves to, that it may be found in us:
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he acquaints them with the Truths of Religion, and that also after another manner than he does other men, 1 Cor. 2.7. We speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our Glory;
he acquaints them with the Truths of Religion, and that also After Another manner than he does other men, 1 Cor. 2.7. We speak the Wisdom of God in a mystery, even the hidden Wisdom which God ordained before the world unto our Glory;
and hidden from carnal eyes, but made known to the Children of God, as Matth. 11.25. Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
and hidden from carnal eyes, but made known to the Children of God, as Matthew 11.25. Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.
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This is one priviledge of Regeneration, to be acquainted with the high Doctrines of Religion. Secondly, The Mysteries of Practice and Christian Experience.
This is one privilege of Regeneration, to be acquainted with the high Doctrines of Religion. Secondly, The Mysteres of Practice and Christian Experience.
Thirdly, The Mysteries of Providence and Divine Dispensation, These are likewise called the Secrets of Wisdom. Tagnalumoth Chokniah, Job 11.6. Oh that God would speak, and shew thee the secrets of wisdom, it is the wish of Zophar for him:
Thirdly, The Mysteres of Providence and Divine Dispensation, These Are likewise called the Secrets of Wisdom. Tagnalumoth Chokniah, Job 11.6. O that God would speak, and show thee the secrets of Wisdom, it is the wish of Zophar for him:
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The wisdom of the Times, to know and understand them, according to that in Dan. 2.22. &c. He giveth wisdom to the wise, He revealeth the deep and secret things, he speaks it concerning the changing of the times and seasons: As these things are in the hand of God,
The Wisdom of the Times, to know and understand them, according to that in Dan. 2.22. etc. He gives Wisdom to the wise, He Revealeth the deep and secret things, he speaks it Concerning the changing of the times and seasons: As these things Are in the hand of God,
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As it is said of the Children of Issachar, 1 Chron. 12.32. That they were men that had understanding of the times, to know what Israel ought to do.
As it is said of the Children of Issachar, 1 Chronicles 12.32. That they were men that had understanding of the times, to know what Israel ought to doe.
First, In the discovery of the miserableness of our natural condition: Those whom God does make to be partakers of this Heavenly Wisdom, he does first of all, through the Ministry of the Word, which is the means he works by, gives them a sight of their natural folly; He convinces them to be by Nature Children of wrath, in a wretched and lost estate;
First, In the discovery of the miserableness of our natural condition: Those whom God does make to be partakers of this Heavenly Wisdom, he does First of all, through the Ministry of the Word, which is the means he works by, gives them a sighed of their natural folly; He convinces them to be by Nature Children of wrath, in a wretched and lost estate;
He makes them fools to themselves, before they are wise to him, as 1 Cor. 3.18. He pulls down strong-holds, If any man among you seem to be wise in this world, let him become a fool that he may be wise.
He makes them Fools to themselves, before they Are wise to him, as 1 Cor. 3.18. He pulls down strongholds, If any man among you seem to be wise in this world, let him become a fool that he may be wise.
but to have answerable affections hereupon of grief and fear, and the like, as an effect of the spirit of bondage working in him, which yet is not alike and the same in all kind of persons.
but to have answerable affections hereupon of grief and Fear, and the like, as an Effect of the Spirit of bondage working in him, which yet is not alike and the same in all kind of Persons.
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and Obedience, and Sanctification of Jesus Christ, the Sufficiency which is in him provided as a remedy for the Salvation of all poor sinners that come unto him.
and obedience, and Sanctification of jesus christ, the Sufficiency which is in him provided as a remedy for the Salvation of all poor Sinners that come unto him.
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which is the proper and direct act of Justifying Faith, and whereupon immediately follows our Union with Christ as our Head. This is that usual order whereby God works Grace in the heart,
which is the proper and Direct act of Justifying Faith, and whereupon immediately follows our union with christ as our Head. This is that usual order whereby God works Grace in the heart,
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but it is not such a resistance as conquers, but which is forced to yield. God who commanded the light to shine out of darkness, (says the Apostle) hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Cor. 4.6.
but it is not such a resistance as conquers, but which is forced to yield. God who commanded the Light to shine out of darkness, (Says the Apostle) hath shined in our hearts, to give the Light of the knowledge of the glory of God in the face of jesus christ, 2 Cor. 4.6.
And yet, thirdly, It is also sweet and gentle, I drew them with the cords of a man, Hos. 11.4. It is so as to preserve the Soul in the natural liberty and freedom of it.
And yet, Thirdly, It is also sweet and gentle, I drew them with the cords of a man, Hos. 11.4. It is so as to preserve the Soul in the natural liberty and freedom of it.
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God does not work upon us as meer stones, but as rational Creatures, wherein Acti agimus, as may agen appear by the very expression in the Text, Thou hast made me to know wisdom.
God does not work upon us as mere stones, but as rational Creatures, wherein Acti agimus, as may again appear by the very expression in the Text, Thou hast made me to know Wisdom.
Now for the issue and effect of it, we may further observe concerning this knowledge, that it is not meerly notional and speculative, but also practical and experimental. It is a knowledge with some savour and spiritual life added to it:
Now for the issue and Effect of it, we may further observe Concerning this knowledge, that it is not merely notional and speculative, but also practical and experimental. It is a knowledge with Some savour and spiritual life added to it:
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A man may know what this wisdom is, for the nature and manner of working, be able to define or describe it so far forth as does belong to the Judgment and Ʋnderstanding, and yet be far enough from the partaking of it:
A man may know what this Wisdom is, for the nature and manner of working, be able to define or describe it so Far forth as does belong to the Judgement and Ʋnderstanding, and yet be Far enough from the partaking of it:
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therefore this must necessarily be taken in to make it compleat, which agrees with that which we have said before of the hidden part. Grace it lies not so much in Notions, as it does in Affections; and it is not a business of meer Argument, Reason and Discourse; but it does suppose an inward Principle, and Byass, and Inclination of the Soul, carrying it forth to God through Jesus Christ, as suitablest to it.
Therefore this must necessarily be taken in to make it complete, which agrees with that which we have said before of the hidden part. Grace it lies not so much in Notions, as it does in Affections; and it is not a business of mere Argument, Reason and Discourse; but it does suppose an inward Principle, and Byass, and Inclination of the Soul, carrying it forth to God through jesus christ, as suitablest to it.
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And so much also of that fourth Particular in this second General, which is the conveyance it self, Hast taught me; and so much likewise may be spoken of this clause in its simple Proposition, as it lies in the Text.
And so much also of that fourth Particular in this second General, which is the conveyance it self, Hast taught me; and so much likewise may be spoken of this clause in its simple Proposition, as it lies in the Text.
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Now further, Secondly, We may, and must also look upon it in its Scope and Reflection, and with that force and emphasis in which it comes from the Prophet David, who expresses as much to us about himself, that God had indeed wrought this work in his heart, that he had in the hidden part made him to know wisdom.
Now further, Secondly, We may, and must also look upon it in its Scope and Reflection, and with that force and emphasis in which it comes from the Prophet David, who Expresses as much to us about himself, that God had indeed wrought this work in his heart, that he had in the hidden part made him to know Wisdom.
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Thus it has been likewise with other of the Saints, as Saint Paul, 1 Cor. 2.12. We have received the Spirit of God, that we might know the things which are freely given us of God.
Thus it has been likewise with other of the Saints, as Saint Paul, 1 Cor. 2.12. We have received the Spirit of God, that we might know the things which Are freely given us of God.
That sureness was not a sureness of the thing, (which was so independently upon them ) but a sureness of the person, to make their calling sure, i. e. to make it sure to themselves, that they were indeed effectually called, which the Apostle exhorting them to endeavour, does suppose that it was possible for them to accomplish,
That sureness was not a sureness of the thing, (which was so independently upon them) but a sureness of the person, to make their calling sure, i. e. to make it sure to themselves, that they were indeed effectually called, which the Apostle exhorting them to endeavour, does suppose that it was possible for them to accomplish,
so it is opposite to the scope of this present Text before us, as to the example of the Prophet David, who had not only Grace wrought in him, but also takes notice of it.
so it is opposite to the scope of this present Text before us, as to the Exampl of the Prophet David, who had not only Grace wrought in him, but also Takes notice of it.
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It is that which many take for granted, and are verily perswaded of that it is so indeed with them, and that oftentimes upon very light and easie grounds,
It is that which many take for granted, and Are verily persuaded of that it is so indeed with them, and that oftentimes upon very Light and easy grounds,
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and this further drawn forth into his life and conversation, whose corruptions are mortified, whose lusts are subdued, whose ways are reformed, who is made ready to every good work, and who obeys from the heart that form of Doctrine which is delivered unto him, Rom. 6.17. This whiles we find to be in us, we may conclude as much of our selves;
and this further drawn forth into his life and Conversation, whose corruptions Are mortified, whose Lustiest Are subdued, whose ways Are reformed, who is made ready to every good work, and who obeys from the heart that from of Doctrine which is Delivered unto him, Rom. 6.17. This while we find to be in us, we may conclude as much of our selves;
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And so have the Servants of God still done all along in the Scripture, as Paul, Ephes. 1.3. Blessed be God the Father of our Lord Jesus Christ, who hath blest us with Spiritual Blessings in heavenly places in Christ. And agen, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of Saints in light, who hath delivered us, &c. And so Peter, 1 Pet. 1.3.
And so have the Servants of God still done all along in the Scripture, as Paul, Ephesians 1.3. Blessed be God the Father of our Lord jesus christ, who hath blessed us with Spiritual Blessings in heavenly places in christ. And again, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of Saints in Light, who hath Delivered us, etc. And so Peter, 1 Pet. 1.3.
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Blessed be God the Father, &c. who according to his abundant mercy hath begotten us again to a lively hope through the Resurrection of Jesus Christ, &c. Still as any have been sensible of this wisdom made known unto them,
Blessed be God the Father, etc. who according to his abundant mercy hath begotten us again to a lively hope through the Resurrection of jesus christ, etc. Still as any have been sensible of this Wisdom made known unto them,
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which is a good effect, and demonstration of the thing it self, it being in some measure an evidence and proof of Grace wrought in us, to be affected with it,
which is a good Effect, and demonstration of the thing it self, it being in Some measure an evidence and proof of Grace wrought in us, to be affected with it,
He does from hence lay the greater load and burthen upon himself, being now in the exercise of Repentance and Humiliation, where every word in the Text has the force of a special and singular aggravation in it;
He does from hence lay the greater load and burden upon himself, being now in the exercise of Repentance and Humiliation, where every word in the Text has the force of a special and singular aggravation in it;
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First, As it was sinning against Knowledge; there was an emphasis of aggravation in that: David, he could not but know that those sins which he committed were sins, Murther and Adultery, &c. and yet for all that would dare to venture upon them:
First, As it was sinning against Knowledge; there was an emphasis of aggravation in that: David, he could not but know that those Sins which he committed were Sins, Murder and Adultery, etc. and yet for all that would Dare to venture upon them:
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As Saint Paul speaking of himself before his Conversion, in his carriage towards the Church of God, says, He obtained mercy because he did it ignorantly in unbelief;
As Saint Paul speaking of himself before his Conversion, in his carriage towards the Church of God, Says, He obtained mercy Because he did it ignorantly in unbelief;
so that there is some kind of mitigation from Ignorance, though not total absolution. But now Knowledge that makes it most abominable, and wholly inexcuseable.
so that there is Some kind of mitigation from Ignorance, though not total absolution. But now Knowledge that makes it most abominable, and wholly inexcusable.
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To him that knoweth to do good, and doth it not, to him it is sin, Jam. 4.17. It is sin, and it is sin with a witness, and in a more eminent manner:
To him that Knoweth to do good, and does it not, to him it is since, Jam. 4.17. It is since, and it is since with a witness, and in a more eminent manner:
and adds to it, according to that of our Saviour, Luk. 12.47, 48. He that knows not his Masters will, and does it not, shall be beaten with a few stripes:
and adds to it, according to that of our Saviour, Luk. 12.47, 48. He that knows not his Masters will, and does it not, shall be beaten with a few stripes:
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Especially if we shall further take in this, that this Knowledge be not only habitual, but actual: Knowledge with reflection and present consideration,
Especially if we shall further take in this, that this Knowledge be not only habitual, but actual: Knowledge with reflection and present consideration,
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but this Knowledge it rose up in his thoughts, and he was effectually possest of it: In the very act it self, his Heart told him that he did that which was odious and execrable,
but this Knowledge it rose up in his thoughts, and he was effectually possessed of it: In the very act it self, his Heart told him that he did that which was odious and execrable,
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as our Saviour calls it, Joh. 3.19. What was that which made the case of Capernaum worse than that of Sodom and Gomorrah? It was their sinning against greater light and knowledge than the other did.
as our Saviour calls it, John 3.19. What was that which made the case of Capernaum Worse than that of Sodom and Gomorrah? It was their sinning against greater Light and knowledge than the other did.
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And so it may be said of any other people which are in the same circumstances with them, their sins are so much the more heinous and grievous with them:
And so it may be said of any other people which Are in the same Circumstances with them, their Sins Are so much the more heinous and grievous with them:
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People which live under means of Instruction in such a Nation, such a City, such a Congregation, whatever it be, they have more to answer for in such cases.
People which live under means of Instruction in such a nation, such a city, such a Congregation, whatever it be, they have more to answer for in such cases.
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and are a step and degree leading to that great sin of all, which admits of no repentance or pardon, the sin against the Holy Ghost, and for which God punisht the Heathen in such a manner as we find him to have done, Rom. 1.24. &c. That's the first part of the Aggravation of David 's sin,
and Are a step and degree leading to that great since of all, which admits of no Repentance or pardon, the since against the Holy Ghost, and for which God punished the Heathen in such a manner as we find him to have done, Rom. 1.24. etc. That's the First part of the Aggravation of David is since,
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it was not only a sinning against Natural Conscience, but against the Principles of Regeneration, and the sanctifying work of the Spirit of God in him;
it was not only a sinning against Natural Conscience, but against the Principles of Regeneration, and the sanctifying work of the Spirit of God in him;
And that upon this account especially, because there is greater strength and ability vouchsafed for resistance. The more power there is against sin, the more guilt as to the commission of it:
And that upon this account especially, Because there is greater strength and ability vouchsafed for resistance. The more power there is against since, the more guilt as to the commission of it:
Now this is that which is considerable in those which are Regenerate, and truly sanctified, that they have a greater measure of strength and power committed unto them for the suppressing and restraining of sin, than others have;
Now this is that which is considerable in those which Are Regenerate, and truly sanctified, that they have a greater measure of strength and power committed unto them for the suppressing and restraining of since, than Others have;
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What though wicked and profane persons, or it may be but meerly civil and moral, which have no more but common Principles in them of Ingenuity, and good Nature,
What though wicked and profane Persons, or it may be but merely civil and moral, which have no more but Common Principles in them of Ingenuity, and good Nature,
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yet shall Believers, which have the seed of God in them, which are begotten from above, which are born agen, shall these be guilty of the commission of them? Oh far be it from them!
yet shall Believers, which have the seed of God in them, which Are begotten from above, which Are born again, shall these be guilty of the commission of them? O Far be it from them!
but on the other side, when they shall be loving and amiable, it is then so much the more intolerable for either of them to be false to each other in so much sweetness and hearty affection, this were a grievous thing indeed,
but on the other side, when they shall be loving and amiable, it is then so much the more intolerable for either of them to be false to each other in so much sweetness and hearty affection, this were a grievous thing indeed,
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as I may say, in his bosom, and to be dandled upon his knees, and to be never out of his arms, whom he follows with daily expressions of his love and good will unto them;
as I may say, in his bosom, and to be dandled upon his knees, and to be never out of his arms, whom he follows with daily expressions of his love and good will unto them;
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so much the more upon this consideration, to censure and condemn themselves for the greater folly and sinfulness in them? as those Spend-thrifts who have had the greatest Estates, their ruine is so much the more grievous when they become sensible of it.
so much the more upon this consideration, to censure and condemn themselves for the greater folly and sinfulness in them? as those Spendthrifts who have had the greatest Estates, their ruin is so much the more grievous when they become sensible of it.
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It may further, Secondly, be looked upon by us as an Argument for Mercy and future favour to be shewn unto him, That God who had given him Grace at first, would now bestow further Grace upon him;
It may further, Secondly, be looked upon by us as an Argument for Mercy and future favour to be shown unto him, That God who had given him Grace At First, would now bestow further Grace upon him;
That he that had sanctified him, would pardon him; and that he that killed sin in him in the root, would now vouchsafe to kill it further in the branches and effects of it.
That he that had sanctified him, would pardon him; and that he that killed since in him in the root, would now vouchsafe to kill it further in the branches and effects of it.
And so from David 's Petition which (as it is to be supposed by us) was rational and in faith, we may see what is God 's disposition, and what he is prone and ready unto, which is thus to do with us:
And so from David is Petition which (as it is to be supposed by us) was rational and in faith, we may see what is God is disposition, and what he is prove and ready unto, which is thus to do with us:
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And as in Temporals, so likewise in Spirituals; as in reference to this present life, so in reference to that also which is to come: an instance whereof we have here in the Connexion of this present Scripture, from the example of the Prophet David, who having in the Verse before,
And as in Temporals, so likewise in Spirituals; as in Referente to this present life, so in Referente to that also which is to come: an instance whereof we have Here in the Connexion of this present Scripture, from the Exampl of the Prophet David, who having in the Verse before,
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as I have already shewn unto you, aggravated the greatness of his sin and offence against God in sundry circumstances, does here now in this present Verse, (which with God's assistance we are to handle in course at this present time) proceed to a Petition for the curing of those Spiritual Distempers which were in him, removing his defilements from him, and remitting of his transgressions to him, in the words which I have now read unto you, Purge me with, &c. IN the Text it self we have two general parts observable of us, First, The Request or Petition which David makes to God in behalf of himself:
as I have already shown unto you, aggravated the greatness of his since and offence against God in sundry Circumstances, does Here now in this present Verse, (which with God's assistance we Are to handle in course At this present time) proceed to a Petition for the curing of those Spiritual Distempers which were in him, removing his defilements from him, and remitting of his transgressions to him, in the words which I have now read unto you, Purge me with, etc. IN the Text it self we have two general parts observable of us, First, The Request or Petition which David makes to God in behalf of himself:
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This at the first hearing sounds only a corporal purification, as if David had only lookt at the purging and washing of his Body: for Hyssop; and the water of it, reaches no further than that. But yet there was a great deal more intended by him in it, which was the cleansing and purifying of his Soul. He that but in the words last before had told us that God had taught him Wisdom in the hidden part, could not so soon forget himself, as to beg only the purifying of his body and outward man;
This At the First hearing sounds only a corporal purification, as if David had only looked At the purging and washing of his Body: for Hyssop; and the water of it, reaches no further than that. But yet there was a great deal more intended by him in it, which was the cleansing and purifying of his Soul. He that but in the words last before had told us that God had taught him Wisdom in the hidden part, could not so soon forget himself, as to beg only the purifying of his body and outward man;
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therefore David herein hath respect to somewhat else, which is the purging of his sin by the Blood and Merit of Christ, as was typified by those corporal washings which were under the Law, Heb. 9.10.
Therefore David herein hath respect to somewhat Else, which is the purging of his since by the Blood and Merit of christ, as was typified by those corporal washings which were under the Law, Hebrew 9.10.
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The Type or Legal Ceremony that refers to the external washing of the body with water, and sprinkling of it with Hyssop, which was prescribed by the Law of Moses to the people of the Jews. The Anti-type,
The Type or Legal Ceremony that refers to the external washing of the body with water, and sprinkling of it with Hyssop, which was prescribed by the Law of Moses to the people of the jews. The Antitype,
For the first, here was the Type or Ceremony, washing and sprinkling with Hyssop, this was that which upon sundry occasions was in use amongst the Jews,
For the First, Here was the Type or Ceremony, washing and sprinkling with Hyssop, this was that which upon sundry occasions was in use among the jews,
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This of Hyssop was one amongst the rest, which we find used upon a three-fold occasion: The first was in the Institution of the Passover, where they were to take a bunch of Hyssop, and dip it in the Blood of the Lamb,
This of Hyssop was one among the rest, which we find used upon a threefold occasion: The First was in the Institution of the Passover, where they were to take a bunch of Hyssop, and dip it in the Blood of the Lamb,
and sprinkle it upon the posts of the door, that so whiles the destroying Angel past through them, he might distinguish the house of an Israelite from the house of an Egyptian, Exod. 12.22.
and sprinkle it upon the posts of the door, that so while the destroying Angel passed through them, he might distinguish the house of an Israelite from the house of an Egyptian, Exod 12.22.
Secondly, In the cleansing of the Leper, Lev. 14.6, 7. he was to have blood and water sprinkled upon him with Hyssop, or else it could not be effectual to him, as we may see if we consult the place.
Secondly, In the cleansing of the Leper, Lev. 14.6, 7. he was to have blood and water sprinkled upon him with Hyssop, or Else it could not be effectual to him, as we may see if we consult the place.
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when he speaks of his purification from sin, desire to be purged with Hyssop. Where we may observe that due regard which was given by him to this Legal Institution, together with his spiritual use and improvement of it.
when he speaks of his purification from since, desire to be purged with Hyssop. Where we may observe that due regard which was given by him to this Legal Institution, together with his spiritual use and improvement of it.
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As for them, we shall observe upon inquiry how careful they were to be of every part, yea circumstance in God's worship, which might not without manifest danger be neglected by them. In Heb. 10.28. it is said that he that despised Moses Law, he died without mercy; and Heb. 2.2. Every disobedience and transgression it received a just recompence of reward:
As for them, we shall observe upon inquiry how careful they were to be of every part, yea circumstance in God's worship, which might not without manifest danger be neglected by them. In Hebrew 10.28. it is said that he that despised Moses Law, he died without mercy; and Hebrew 2.2. Every disobedience and Transgression it received a just recompense of reward:
See it in one or two instances for the things themselves: for example, in Circumcision; how strict was the Law of God about that? when as he that wanted it, was to be cut off from God's people, Gen. 17.14.
See it in one or two instances for the things themselves: for Exampl, in Circumcision; how strict was the Law of God about that? when as he that wanted it, was to be Cut off from God's people, Gen. 17.14.
And the neglect of it so dangerous to Moses, that it had like to have cost him his life, Exod. 4.24. The Lord met him by the way, and would have killed him.
And the neglect of it so dangerous to Moses, that it had like to have cost him his life, Exod 4.24. The Lord met him by the Way, and would have killed him.
The scope and drift of all this, was to signifie that strictness and exactness which God required of his Servants under the Gospel, in the doing of those things which he enjoined them, and required of them.
The scope and drift of all this, was to signify that strictness and exactness which God required of his Servants under the Gospel, in the doing of those things which he enjoined them, and required of them.
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So as for the other Sacrament of Baptism, the sprinkling of a little Water upon the face of a Child, is a thing in it self which carries no great matter in it, an ordinary business;
So as for the other Sacrament of Baptism, the sprinkling of a little Water upon the face of a Child, is a thing in it self which carries no great matter in it, an ordinary business;
but if we shall consider in it the Ordinance of God, the Institution of Christ, the spiritual good which it redounds unto, this sets it at an higher rate.
but if we shall Consider in it the Ordinance of God, the Institution of christ, the spiritual good which it redounds unto, this sets it At an higher rate.
but (which I look upon as little better, and (in some respects) worse, in the slight and superficial performance, it being as good never a whit, as never the better.
but (which I look upon as little better, and (in Some respects) Worse, in the slight and superficial performance, it being as good never a whit, as never the better.
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The Preaching of the Word in appearance but as other kind of speaking, yet according to Divine appointment and Institution, even the power of God to Salvation to them that believe.
The Preaching of the Word in appearance but as other kind of speaking, yet according to Divine appointment and Institution, even the power of God to Salvation to them that believe.
The second is his improvement of it, whiles he rests not in the outward Ceremony, but is carried further to the inward Grace, which is signified by it.
The second is his improvement of it, while he rests not in the outward Ceremony, but is carried further to the inward Grace, which is signified by it.
And this is that which David also was here in this place, which appears especially from hence, in that he hath recourse to God for the purging of him with it.
And this is that which David also was Here in this place, which appears especially from hence, in that he hath recourse to God for the purging of him with it.
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If David had only rested in the outward Ceremony, the washing of Water, and sprinkling with Hyssop meerly in themselves, he might have done that when ever he had pleased,
If David had only rested in the outward Ceremony, the washing of Water, and sprinkling with Hyssop merely in themselves, he might have done that when ever he had pleased,
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for in every Ordinance which is used by us, there are two things considerable, somewhat which is done on our part, and somewhat which is done on God's; ours is the external performance, his it is the inward blessing,
for in every Ordinance which is used by us, there Are two things considerable, somewhat which is done on our part, and somewhat which is done on God's; ours is the external performance, his it is the inward blessing,
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We should in all undertakings of the Ordinances, of what nature or kind soever they be, have recourse to God for his blessing and sanctifying them to us.
We should in all undertakings of the Ordinances, of what nature or kind soever they be, have recourse to God for his blessing and sanctifying them to us.
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or sprinkle them with water, but moreover desire God to sprinkle them, and wash them with his holy Spirit. When we come to the Lord's Table, not only partake of the outward Elements, but desire the Lord to make us partakers of the Graces of his Son. When we come to the hearing of the Word, not only desire that the Preacher may speak to our outward Ears, but that God himself would speak to our hearts. This is to use the Ordinances in that manner as we ought to use them,
or sprinkle them with water, but moreover desire God to sprinkle them, and wash them with his holy Spirit. When we come to the Lord's Table, not only partake of the outward Elements, but desire the Lord to make us partakers of the Graces of his Son. When we come to the hearing of the Word, not only desire that the Preacher may speak to our outward Ears, but that God himself would speak to our hearts. This is to use the Ordinances in that manner as we ought to use them,
And so David understood it, when he desires God would purge him with Hyssop, he desires that God would sanctifie this Rite and Ceremony to him, whereby he might receive the proper benefit and comfort of it;
And so David understood it, when he Desires God would purge him with Hyssop, he Desires that God would sanctify this Rite and Ceremony to him, whereby he might receive the proper benefit and Comfort of it;
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If David had been washed and purged never so much with Hyssop, and God himself had not set in with him in the use of this outward performance, all had been in vain unto him.
If David had been washed and purged never so much with Hyssop, and God himself had not Set in with him in the use of this outward performance, all had been in vain unto him.
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The best services that we can do so far forth as they come from us, and as we only are imployed in them, they carry a great deal of defilement, and so unloveliness in them:
The best services that we can do so Far forth as they come from us, and as we only Are employed in them, they carry a great deal of defilement, and so unloveliness in them:
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in Baptism, John baptizes with water, but Christ baptizes with the Holy Ghost, and with fire, (Matth. 3.11.) In the Lord's Supper, Moses gave you not that bread from Heaven,
in Baptism, John baptizes with water, but christ baptizes with the Holy Ghost, and with fire, (Matthew 3.11.) In the Lord's Supper, Moses gave you not that bred from Heaven,
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or outward Ceremony, as referring to the Jewish Institution, &c. The Second, is the Anti-type, or Spiritual Signification, as referring to the Blood and Merit of Christ, which was typified and signified in this performance.
or outward Ceremony, as referring to the Jewish Institution, etc. The Second, is the Antitype, or Spiritual Signification, as referring to the Blood and Merit of christ, which was typified and signified in this performance.
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First, I say, here's the necessity of Christ's Blood for the purging away of sin; for these words are to be taken absolutely, and emphatically, and exclusively, as if nothing less would serve the turn.
First, I say, here's the necessity of Christ's Blood for the purging away of since; for these words Are to be taken absolutely, and emphatically, and exclusively, as if nothing less would serve the turn.
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and that still applied to this purpose, the former in Heb. 12.24. and the latter in Heb. 11.28. All to signifie thus much unto us, that under that Legal sprinkling was shadowed out to us Christ's Blood;
and that still applied to this purpose, the former in Hebrew 12.24. and the latter in Hebrew 11.28. All to signify thus much unto us, that under that Legal sprinkling was shadowed out to us Christ's Blood;
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but he had a further aim in it than so, which was the sprinkling of Christ's Blood upon his Conscience, which is agreeable to other expressions in Scripture, as 1 Pet. 1.2. Through Sanctification of the Spirit, and sprinkling of the Blood of Jesus Christ. And Heb. 10.22. Having our hearts sprinkled from an evil Conscience;
but he had a further aim in it than so, which was the sprinkling of Christ's Blood upon his Conscience, which is agreeable to other expressions in Scripture, as 1 Pet. 1.2. Through Sanctification of the Spirit, and sprinkling of the Blood of jesus christ. And Hebrew 10.22. Having our hearts sprinkled from an evil Conscience;
So then this is that which we must rest in, and make the resolution of this expression, that David expected mercy from God in no other way than by the Blood of Christ.
So then this is that which we must rest in, and make the resolution of this expression, that David expected mercy from God in no other Way than by the Blood of christ.
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but only by Jesus Christ. This purging with Hyssop, it refers to Christ, and to Him alone; and the Scripture does accordingly exhibit Him as the only Help to this purpose,
but only by jesus christ. This purging with Hyssop, it refers to christ, and to Him alone; and the Scripture does accordingly exhibit Him as the only Help to this purpose,
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and that in sundry places of it. Thus Act. 12.4. There is no Salvation in any other, for there is no other Name under Heaven given among men whereby we must be saved, 1 Cor. 3.11. Other Foundation can no man lay than that which is laid, which is Jesus Christ, Acts 13.39. By Him, i. e.
and that in sundry places of it. Thus Act. 12.4. There is no Salvation in any other, for there is no other Name under Heaven given among men whereby we must be saved, 1 Cor. 3.11. Other Foundation can no man lay than that which is laid, which is jesus christ, Acts 13.39. By Him, i. e.
by Him only are all that believe justified from all things from which ye could not by, &c. Still the whole work of Pacification and Redemption from Guilt, it is ascribed to Christ for the accomplishment of it.
by Him only Are all that believe justified from all things from which you could not by, etc. Still the Whole work of Pacification and Redemption from Gilded, it is ascribed to christ for the accomplishment of it.
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and does design for this Reconciliation. Now this is Christ alone, as is signified in abundance of Scriptures, 1 Cor. 1.30. He is of God made unto us Wisdom, Righteousness, Sanctification and Redemption.
and does Design for this Reconciliation. Now this is christ alone, as is signified in abundance of Scriptures, 1 Cor. 1.30. He is of God made unto us Wisdom, Righteousness, Sanctification and Redemption.
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Rom. 3.24, 25. Being justified freely by his Grace through the Redemption which is in Jesus Christ, whom God hath set forth to be a propitiation through faith in his Blood, &c. Coloss. 1.19, 20. It pleased the Father that in Him should all fulness dwell.
Rom. 3.24, 25. Being justified freely by his Grace through the Redemption which is in jesus christ, whom God hath Set forth to be a propitiation through faith in his Blood, etc. Coloss. 1.19, 20. It pleased the Father that in Him should all fullness dwell.
There's no Reconciliation with God, but in satisfaction to his Divine Justice; and this is wrought only by Christ, who by himself hath purged our sins;
There's no Reconciliation with God, but in satisfaction to his Divine justice; and this is wrought only by christ, who by himself hath purged our Sins;
and as an evidence of it, is sate down at the right hand of the Majesty on high, as the Apostle tells us in Heb. 1.3. It is He alone that hath paid the debt, and taken off the guilt which was upon us for the breach of God's Law;
and as an evidence of it, is sat down At the right hand of the Majesty on high, as the Apostle tells us in Hebrew 1.3. It is He alone that hath paid the debt, and taken off the guilt which was upon us for the breach of God's Law;
no Salvation without Remission, no Remission without Reconciliation, no Reconciliation without Satisfaction, no Satisfaction without Christ; ergo, no Salvation without Christ.
no Salvation without Remission, no Remission without Reconciliation, no Reconciliation without Satisfaction, no Satisfaction without christ; ergo, no Salvation without christ.
Thirdly, That these two being supposed, and taken for granted, we can now expect Salvation from him upon no other terms than of Christ Jesus making satisfaction to God's Justice in our behalf.
Thirdly, That these two being supposed, and taken for granted, we can now expect Salvation from him upon no other terms than of christ jesus making satisfaction to God's justice in our behalf.
and that for this reason especially, that so both his Attributes might be held up in their perfect vigour and fulness, his Mercy and Justice too, which are both of them alike dear unto him;
and that for this reason especially, that so both his Attributes might be held up in their perfect vigour and fullness, his Mercy and justice too, which Are both of them alike dear unto him;
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So also upon some other Considerations in it besides, as that from hence we have a fuller Demonstration of the love of God, in giving us not only life, but also his Son:
So also upon Some other Considerations in it beside, as that from hence we have a fuller Demonstration of the love of God, in giving us not only life, but also his Son:
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Besides, the great Indignity which is hereby offered to the Majesty of God, who delighting in such a way as this, to illustrate so many Attributes at once.
Beside, the great Indignity which is hereby offered to the Majesty of God, who delighting in such a Way as this, to illustrate so many Attributes At once.
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This is also signified to us in this sprinkling of Hyssop; and it is held forth in other places besides, Col. 1.20. Having made peace through the Blood of his Cross. Ephes. 1.7. In whom we have Redemption through his Blood, the forgiveness of sins. Rom. 5.9. Being justified by his Blood, we shall be saved from wrath through him.
This is also signified to us in this sprinkling of Hyssop; and it is held forth in other places beside, Col. 1.20. Having made peace through the Blood of his Cross. Ephesians 1.7. In whom we have Redemption through his Blood, the forgiveness of Sins. Rom. 5.9. Being justified by his Blood, we shall be saved from wrath through him.
This was signified in the Sacrifices of the Law, whereas we find it in Levit. 17.11. it is said that it is the Blood that makes atonement for the soul. And Heb. 9.22. Without shedding of Blood there is no remission of any sin.
This was signified in the Sacrifices of the Law, whereas we find it in Levit. 17.11. it is said that it is the Blood that makes atonement for the soul. And Hebrew 9.22. Without shedding of Blood there is no remission of any since.
and teach that Christ obtained pardon for us by intreaty only, and intercession; not by paying a ransom for us, as satisfying God's Justice by his Death.
and teach that christ obtained pardon for us by entreaty only, and Intercession; not by paying a ransom for us, as satisfying God's justice by his Death.
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which therefore far be it from us to entertain in our thoughts. No, The Lord hath laid upon Him the iniquity of us all, Isai. 53.6. i. e. the full punishment of all our sins.
which Therefore Far be it from us to entertain in our thoughts. No, The Lord hath laid upon Him the iniquity of us all, Isaiah 53.6. i. e. the full punishment of all our Sins.
and satisfaction fully made to his Justice, he does not then forgive them freely, as he is frequently said to do, Justified freely by his Grace, Rom. 3.24. To this we answer, That though our Salvation was purchased by a price, and the precious Blood of Jesus Christ, and so due in regard of Him; yet in respect of our selves it was free.
and satisfaction Fully made to his justice, he does not then forgive them freely, as he is frequently said to do, Justified freely by his Grace, Rom. 3.24. To this we answer, That though our Salvation was purchased by a price, and the precious Blood of jesus christ, and so due in regard of Him; yet in respect of our selves it was free.
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Now that he was pleased to propound such a way as this for our recovery and restauration, this was Grace and free Mercy in him, and so to be acknowledged.
Now that he was pleased to propound such a Way as this for our recovery and restauration, this was Grace and free Mercy in him, and so to be acknowledged.
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Now the second thing which is also intimated in this Expression, is the necessity of Application of this Remedy in general, to David's Soul in particular; and so consequently to the Soul of every one else, that will have benefit by it, Purge me with Hyssop.
Now the second thing which is also intimated in this Expression, is the necessity of Application of this Remedy in general, to David's Soul in particular; and so consequently to the Soul of every one Else, that will have benefit by it, Purge me with Hyssop.
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unless this Death and Blood of Christ be also appropriated and made over to us, and our hearts and consciences sprinkled and purified with it. This is likewise here intended.
unless this Death and Blood of christ be also appropriated and made over to us, and our hearts and Consciences sprinkled and purified with it. This is likewise Here intended.
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but he must have the Blood therewith sprinkled upon him to make it effectual, as may appear by all those places which we mentioned before unto you. So also here now in the improvement of that Type under the Gospel, it is not enough to know and see that Christ's Blood is shed,
but he must have the Blood therewith sprinkled upon him to make it effectual, as may appear by all those places which we mentioned before unto you. So also Here now in the improvement of that Type under the Gospel, it is not enough to know and see that Christ's Blood is shed,
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The Ground and Reason hereof is a general Truth and Observation, and that is this, That every thing does good in the Application of it to that party or part which it does good unto.
The Ground and Reason hereof is a general Truth and Observation, and that is this, That every thing does good in the Application of it to that party or part which it does good unto.
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The use then of all is this, To teach us above all things to look after this our selves, that we may find it in us: Not only to know and understand that Reconciliation is wrought by Christ,
The use then of all is this, To teach us above all things to look After this our selves, that we may find it in us: Not only to know and understand that Reconciliation is wrought by christ,
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and to have this Truth setled upon our hearts, as of a thing which belongs unto us, to have this Blood sprinkled upon our souls, this was that which David here begg'd for at the hands of God,
and to have this Truth settled upon our hearts, as of a thing which belongs unto us, to have this Blood sprinkled upon our Souls, this was that which David Here begged for At the hands of God,
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How we may get it first, how may we obtain this favour to have our persons sprinkled with this Hyssop, that is, to have our sins remitted and pardoned through the Blood of Jesus Christ,
How we may get it First, how may we obtain this favour to have our Persons sprinkled with this Hyssop, that is, to have our Sins remitted and pardoned through the Blood of jesus christ,
and discover himself to himself, and to make him to understand his faults. Secondly, There must be confession and acknowledgment of sin discern'd, 1 Joh. 1.9. If we confess, &c. Thirdly, There must be a willingness to forsake them, and to part with them;
and discover himself to himself, and to make him to understand his Faults. Secondly, There must be Confessi and acknowledgment of since discerned, 1 John 1.9. If we confess, etc. Thirdly, There must be a willingness to forsake them, and to part with them;
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Before we make an end of this point, and so draw to a conclusion, there are two things more which do further offer themselves to our consideration out of this passage which we have now before us;
Before we make an end of this point, and so draw to a conclusion, there Are two things more which do further offer themselves to our consideration out of this passage which we have now before us;
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There's nothing will satisfie a troubled Conscience, but the Blood of Christ sprinkled upon it. As long as men are hardened and secure, have no workings of guilt upon them,
There's nothing will satisfy a troubled Conscience, but the Blood of christ sprinkled upon it. As long as men Are hardened and secure, have no workings of guilt upon them,
but when Conscience is once awakened, and their sins are now before them, as the case was here with David; Oh then purge me with Hyssop, &c. And so now I have done with the first general part of the Text, which was David 's Petition it self,
but when Conscience is once awakened, and their Sins Are now before them, as the case was Here with David; O then purge me with Hyssop, etc. And so now I have done with the First general part of the Text, which was David is Petition it self,
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First, We see here in general how David was rightly opinionated of the means of Grace; he was sound in this Article of Justification and Reconcilement by Christ.
First, We see Here in general how David was rightly opinionated of the means of Grace; he was found in this Article of Justification and Reconcilement by christ.
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As a sick and diseased person, who is repairing to some skilful Physician, and whiles he goes to him, thinks of that health and recovery which he should obtain by him:
As a sick and diseased person, who is repairing to Some skilful physician, and while he Goes to him, thinks of that health and recovery which he should obtain by him:
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When we say, That a justified person is thus perfectly clean and white, as to the pardon and forgiveness of his sins, we mean it in these two respects especially:
When we say, That a justified person is thus perfectly clean and white, as to the pardon and forgiveness of his Sins, we mean it in these two respects especially:
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The ground and reason of all is, the Sufficiency of Christ's Satisfaction and Obedience which he hath exhibited to God's Law for our selves, both passive and active.
The ground and reason of all is, the Sufficiency of Christ's Satisfaction and obedience which he hath exhibited to God's Law for our selves, both passive and active.
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We are comely with the loveliness that he hath put upon us, Ezek. 16.14. Now therefore because the Righteousness of Christ is such as is whiter than the Snow,
We Are comely with the loveliness that he hath put upon us, Ezekiel 16.14. Now Therefore Because the Righteousness of christ is such as is Whiter than the Snow,
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therefore are we so upon his account. The use of this point is various: First, For Confutation of Papists, who offend against this point in two particulars;
Therefore Are we so upon his account. The use of this point is various: First, For Confutation of Papists, who offend against this point in two particulars;
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The one by denying the imputed Righteousness of Christ, whereby we are thus perfectly pure, and taking off from the perfection and sufficiency of Christ's Satisfaction:
The one by denying the imputed Righteousness of christ, whereby we Are thus perfectly pure, and taking off from the perfection and sufficiency of Christ's Satisfaction:
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Secondly, It serves to invite and draw all men to believe in Christ, and to accept of him upon his own terms and conditions, from whom there is so much benefit comes to us as indeed here does.
Secondly, It serves to invite and draw all men to believe in christ, and to accept of him upon his own terms and conditions, from whom there is so much benefit comes to us as indeed Here does.
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Thirdly, It's matter of comfort to all such as are in Christ already, that they are from henceforth recti in curia. Who shall lay any thing to the charge of God's Elect? It is God that justifieth, who shall condemn? It is Christ that died, &c. And so much also for this seventh Verse.
Thirdly, It's matter of Comfort to all such as Are in christ already, that they Are from henceforth recti in curia. Who shall lay any thing to the charge of God's Elect? It is God that Justifieth, who shall condemn? It is christ that died, etc. And so much also for this seventh Verse.
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There's no stint or measure to be observed in the desires of a gracious Soul, which having once got the liberty and freedom of access and approach to God, is further imboldened,
There's no stint or measure to be observed in the Desires of a gracious Soul, which having once god the liberty and freedom of access and approach to God, is further emboldened,
Where there is once peace and reconciliation with God, and this in any manner evidenced and made sure to the heart of a Christian, there's nothing which either God himself will stick to grant, or which a Believer will stick to ask, which is sitting and requisite for him.
Where there is once peace and reconciliation with God, and this in any manner evidenced and made sure to the heart of a Christian, there's nothing which either God himself will stick to grant, or which a Believer will stick to ask, which is sitting and requisite for him.
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and from thence got some boldness by degrees for further converse, in desiring the forgiveness of them, and peace of Conscience through the Blood of Jesus Christ, in the seventh Verse, (which we handled last day) Purge me with Hyssop, &c. And now he is not contented to have peace only,
and from thence god Some boldness by Degrees for further converse, in desiring the forgiveness of them, and peace of Conscience through the Blood of jesus christ, in the seventh Verse, (which we handled last day) Purge me with Hyssop, etc. And now he is not contented to have peace only,
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but he must have joy: Not only to have his person justified, and the Blood of Christ sprinkled upon his Conscience; but to have the evidence and assurance of God's love and favour towards him, and the consequents of it, Make me to hear joy and gladness, &c. This is the sum of this Verse.
but he must have joy: Not only to have his person justified, and the Blood of christ sprinkled upon his Conscience; but to have the evidence and assurance of God's love and favour towards him, and the consequents of it, Make me to hear joy and gladness, etc. This is the sum of this Verse.
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yet they are words which do commonly go together in the Language of Scripture; as to give you one instance for all, Isai. 35.10. They shall obtain joy and gladness, sorrow and sighing shall flee away.
yet they Are words which do commonly go together in the Language of Scripture; as to give you one instance for all, Isaiah 35.10. They shall obtain joy and gladness, sorrow and sighing shall flee away.
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Joy in the proper Nature of it, is the Inlargment of Soul, upon the embracing of some present good: Here, in this Text, it is to be understood all along in a spiritual sense. If we speak of Temporal Joy, David had enough of that, (though mingled also with sorrow: ) He was a King, and a great Man, and so had variety of outward comforts vouchsafed unto him;
Joy in the proper Nature of it, is the Enlargement of Soul, upon the embracing of Some present good: Here, in this Text, it is to be understood all along in a spiritual sense. If we speak of Temporal Joy, David had enough of that, (though mingled also with sorrow:) He was a King, and a great Man, and so had variety of outward comforts vouchsafed unto him;
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This is that which the Scripture makes mention of in other places, as Joh. 15.11. That your joy may be full. Rom. 15.13. The God of peace fill you with all joy, &c. 1 Pet. 1.8. Ye rejoice with joy unspeakable, and full of glory.
This is that which the Scripture makes mention of in other places, as John 15.11. That your joy may be full. Rom. 15.13. The God of peace fill you with all joy, etc. 1 Pet. 1.8. You rejoice with joy unspeakable, and full of glory.
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Now here in this part of the Text, we are to understand it rather of the latter, than of the former; though perhaps in the other part it may have some reference to it in the former sense also.
Now Here in this part of the Text, we Are to understand it rather of the latter, than of the former; though perhaps in the other part it may have Some Referente to it in the former sense also.
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He would not only have peace, but joy; not only an inward calmness and tranquillity of spirit, free from tumult and disturbance, but also a ravishment and inlargement of mind, as accessary and additional thereunto.
He would not only have peace, but joy; not only an inward calmness and tranquillity of Spirit, free from tumult and disturbance, but also a ravishment and enlargement of mind, as accessary and additional thereunto.
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David, by signifying to us what breathings and desires were in himself, does hereby consequently shew us, what should be also in every one of us; after his example, we should beg and call for this joy.
David, by signifying to us what breathings and Desires were in himself, does hereby consequently show us, what should be also in every one of us; After his Exampl, we should beg and call for this joy.
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As there's a spiritual life, so there is also a spiritual joy, and the one follows from the other: every kind of life has its joy, which is attendant upon it:
As there's a spiritual life, so there is also a spiritual joy, and the one follows from the other: every kind of life has its joy, which is attendant upon it:
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Not only the Rational life, which is the highest of the life of Nature; but also the Sensitive, as the life of Beasts; and the Vegetative, which is the life of Plants. These have their proportionable cheerfulness,
Not only the Rational life, which is the highest of the life of Nature; but also the Sensitive, as the life of Beasts; and the Vegetative, which is the life of Plants. These have their proportionable cheerfulness,
Carnal and unsavoury persons, which have no relish of Grace in them, and only mindearthly things, as the Apostle speaks of them, they think there's no joy in the world,
Carnal and unsavoury Persons, which have no relish of Grace in them, and only mindearthly things, as the Apostle speaks of them, they think there's no joy in the world,
such things as these: when they hear mention made of any other, they are ready to scoff at it, and to think it to be no more but a fancy, and vain conceit.
such things as these: when they hear mention made of any other, they Are ready to scoff At it, and to think it to be no more but a fancy, and vain conceit.
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and true matter and occasion for that: yea, they have a Spirit and Principle in them, which does incline them, and carry them to the desires and longings for it.
and true matter and occasion for that: yea, they have a Spirit and Principle in them, which does incline them, and carry them to the Desires and longings for it.
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Secondly, As it makes men active in doing of good, so likewise patient insuffering of evil. It carries a man through Crosses and Tribulations with a great deal of support above other men.
Secondly, As it makes men active in doing of good, so likewise patient insuffering of evil. It carries a man through Crosses and Tribulations with a great deal of support above other men.
there's no man is able to remove it from us, as our Saour tells his Disciples, in Joh. 16.22. Your heart shall rejoice, and your joy no man taketh away from you.
there's no man is able to remove it from us, as our Savor tells his Disciples, in John 16.22. Your heart shall rejoice, and your joy no man Takes away from you.
betwixt a Believers, and an Hypocrites. As for the latter, it quickly withers, and comes to an end, it is but for a moment, as Job speaks, Job 20.25. It is like the crackling of Thorns under a Pot, as Solomon, Eccles. 7.8.
betwixt a Believers, and an Hypocrites. As for the latter, it quickly withers, and comes to an end, it is but for a moment, as Job speaks, Job 20.25. It is like the crackling of Thorns under a Pot, as Solomon, Eccles. 7.8.
It is such a joy, as the greatness whereof is unable to be exprest unto us, especially when it is in that measure and degree as sometimes it is; as some of the blessed Martyrs have sometimes had experience,
It is such a joy, as the greatness whereof is unable to be expressed unto us, especially when it is in that measure and degree as sometime it is; as Some of the blessed Martyrs have sometime had experience,
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This is now and then the lot of God's people, as Paul of himself and the rest, I am filled with comfort, I am exceeding joyful in all our Tribulations, 2 Cor. 7.8.
This is now and then the lot of God's people, as Paul of himself and the rest, I am filled with Comfort, I am exceeding joyful in all our Tribulations, 2 Cor. 7.8.
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The use of this point is to raise our desires after it, especially in sad times. And that's the first particular here considerable in this Petition of David, to wit, the thing it self, which is requested and petition'd for, Joy and Gladness.
The use of this point is to raise our Desires After it, especially in sad times. And that's the First particular Here considerable in this Petition of David, to wit, the thing it self, which is requested and petitioned for, Joy and Gladness.
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or, Secondly, by the hearing of the Heart, in the Application of the Spirit to the Conscience: Both these ways did David pray that he might hear joy and gladness.
or, Secondly, by the hearing of the Heart, in the Application of the Spirit to the Conscience: Both these ways did David pray that he might hear joy and gladness.
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First, By the hearing of the Ear in the Ministry of the Word; I have heard of thee by the hearing of the Ear, says Job, Chap. 42. v. 5. This was one kind of hearing here meant,
First, By the hearing of the Ear in the Ministry of the Word; I have herd of thee by the hearing of the Ear, Says Job, Chap. 42. v. 5. This was one kind of hearing Here meant,
and that especially in reference to the Ministerial Dispensations. David he had heard sadness by the Ear in the Ministry of the Prophet Nathan, convincing him of his sin and miscarriage;
and that especially in Referente to the Ministerial Dispensations. David he had herd sadness by the Ear in the Ministry of the Prophet Nathan, convincing him of his since and miscarriage;
yet that there was some distance of time betwixt them, and that this Psalm was penn'd by him in the interim; wherein he sues for such a comfortable expression.
yet that there was Some distance of time betwixt them, and that this Psalm was penned by him in the interim; wherein he sues for such a comfortable expression.
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There is a special power in the Ministry of the Word, (according to God's ordaining of it) for bringing joy and comfort to the Heart and Conscience of a Believer.
There is a special power in the Ministry of the Word, (according to God's ordaining of it) for bringing joy and Comfort to the Heart and Conscience of a Believer.
Sunt verba & voces quibus hunc tenere dolorem possis. There is a power in such words for allaying of the greatest grief, Isai. 50.4. it is spoken there of Christ, and it is true also of all the Ministers of Christ in some measure by dispensation from him, The Lord hath given me the Tongue of the learned, that I should know how to speak a word in season to the weary soul.
Sunt verba & voces quibus hunc tenere dolorem possis. There is a power in such words for allaying of the greatest grief, Isaiah 50.4. it is spoken there of christ, and it is true also of all the Ministers of christ in Some measure by Dispensation from him, The Lord hath given me the Tongue of the learned, that I should know how to speak a word in season to the weary soul.
There's a special dexterity in speaking comfortably to a distressed Conscience; and this is a Ministerial Gift which is proper and peculiar to that work.
There's a special dexterity in speaking comfortably to a distressed Conscience; and this is a Ministerial Gift which is proper and peculiar to that work.
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an Interpreter, one of a thousand, to shew unto man his uprightness, Then he is gracious to him, &c. See here, there must be a Messenger, and an Interpreter, one of a thousand, one which has skill, and a call to this work.
an Interpreter, one of a thousand, to show unto man his uprightness, Then he is gracious to him, etc. See Here, there must be a Messenger, and an Interpreter, one of a thousand, one which has skill, and a call to this work.
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I answer, thus: First, By a right stating of the case in which a man is. He that will comfort a troubled Conscience, he must be able rightly to inform the Conscience of its own condition,
I answer, thus: First, By a right stating of the case in which a man is. He that will Comfort a troubled Conscience, he must be able rightly to inform the Conscience of its own condition,
In trouble of Conscience for sin, there's somewhat more oftentimes mingled with it than the thing it self, sometimes there's Melancholy and distemper of Body, and we must distinguish that;
In trouble of Conscience for since, there's somewhat more oftentimes mingled with it than the thing it self, sometime there's Melancholy and distemper of Body, and we must distinguish that;
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shews him the corruption of Nature, the very Root and Spring of his disease; which though it carries grief in it at first, yet being discovered, tends to comfort.
shows him the corruption of Nature, the very Root and Spring of his disease; which though it carries grief in it At First, yet being discovered, tends to Comfort.
but we must not for all that neglect hearing, which is as it is the means appointed by God for the conveyance of Faith, so also for the conveyance of joy and spiritual comfort, which many people would have more experience of,
but we must not for all that neglect hearing, which is as it is the means appointed by God for the conveyance of Faith, so also for the conveyance of joy and spiritual Comfort, which many people would have more experience of,
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if they were more careful and conscionable herein; not only to hear, but to hear in that manner as they ought to do. In Act. 8.39. when the Eunuch was to be converted, it was not his own reading of the Word of God, which would serve the turn;
if they were more careful and conscionable herein; not only to hear, but to hear in that manner as they ought to do. In Act. 8.39. when the Eunuch was to be converted, it was not his own reading of the Word of God, which would serve the turn;
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But, Secondly, That's not all, there's somewhat more intended in it than so, Make me to hear, by the hearing of the heart, by the application of the Spirit to the Conscience.
But, Secondly, That's not all, there's somewhat more intended in it than so, Make me to hear, by the hearing of the heart, by the application of the Spirit to the Conscience.
this will not do it without that, and that cannot do it without this; and therefore we must add this also to the other: so that these words, Make me to hear joy, &c. they do imply thus much in them:
this will not do it without that, and that cannot do it without this; and Therefore we must add this also to the other: so that these words, Make me to hear joy, etc. they do imply thus much in them:
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As there's the Voice of the Spirit to the Soul, in direction, This is the way, walk in it, Isai. 30.21. so also in consolation and assurance, Thy sins are pardoned, and I am thy Salvation, &c. And this was that which David now prayed for:
As there's the Voice of the Spirit to the Soul, in direction, This is the Way, walk in it, Isaiah 30.21. so also in consolation and assurance, Thy Sins Are pardoned, and I am thy Salvation, etc. And this was that which David now prayed for:
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He had Faith and Hope already, but now he prays for a kind of sense, and spiritual feeling, in opposition to the broken bones which he mentions afterwards. As he had been hitherto full of sadness,
He had Faith and Hope already, but now he prays for a kind of sense, and spiritual feeling, in opposition to the broken bones which he mentions afterwards. As he had been hitherto full of sadness,
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and the apprehensions of God's wrath against him, (as we shall hear in the following part) so he would now be of comfort; he would not only hear of joy, that there was such a thing as this belonging unto him;
and the apprehensions of God's wrath against him, (as we shall hear in the following part) so he would now be of Comfort; he would not only hear of joy, that there was such a thing as this belonging unto him;
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and we may take notice of it in a threefold reference: First, In reference to the occasion. Secondly, In reference to the Performance. Thirdly, In reference to the Success.
and we may take notice of it in a threefold Referente: First, In Referente to the occasion. Secondly, In Referente to the Performance. Thirdly, In Referente to the Success.
who hath an hand in this; The Lord gave the word, and great was the company of Preachers, Psal. 68.11. It is God that directs the Ministers, and has a special Providence in the disposing of their Ministry.
who hath an hand in this; The Lord gave the word, and great was the company of Preachers, Psalm 68.11. It is God that directs the Ministers, and has a special Providence in the disposing of their Ministry.
and pitch them upon such and such Texts, upon such and such Arguments and Points, and manner of handling of them, and we should accordingly rest upon him in it.
and pitch them upon such and such Texts, upon such and such Arguments and Points, and manner of handling of them, and we should accordingly rest upon him in it.
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A Preacher does not shoot at rovers, but there's a special guidance and direction him and therefore accordingly we should seek to him for it, according to the particular condition which we are in,
A Preacher does not shoot At rovers, but there's a special guidance and direction him and Therefore accordingly we should seek to him for it, according to the particular condition which we Are in,
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If we need conviction and awakening, that then we might hear a word of that; if quickning, a word of that; if comfort, a word of that; we should acknowledge God's Providence to us in such Dispensations, by seeking to him by private prayer in this particular;
If we need conviction and awakening, that then we might hear a word of that; if quickening, a word of that; if Comfort, a word of that; we should acknowledge God's Providence to us in such Dispensations, by seeking to him by private prayer in this particular;
What's the reason that many when times of trouble and distress comes upon them, sind not that comfort which they might have expected? it is sometimes because they have neglected those words of joy,
What's the reason that many when times of trouble and distress comes upon them, sind not that Comfort which they might have expected? it is sometime Because they have neglected those words of joy,
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It is not in the power of the best Ministers in the World to convey comfort directly, they are only the Conduit-Pipes and Chanels, the Spring and Fountain of all is God himself: Who is Paul? and who is Apollos? but Ministers by whom ye believe:
It is not in the power of the best Ministers in the World to convey Comfort directly, they Are only the Conduit-Pipes and Channels, the Spring and Fountain of all is God himself: Who is Paul? and who is Apollos? but Ministers by whom you believe:
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And so now I have done with the first general part of the Text, which is the Request or Petition it self, which David puts up in this condition, Make me to hear joy and gladness;
And so now I have done with the First general part of the Text, which is the Request or Petition it self, which David puts up in this condition, Make me to hear joy and gladness;
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Now the second is the inlargement or amplification of this Request, from the End or Drift in propounding it, That the bones which thou hast broken may rejoice.
Now the second is the enlargement or amplification of this Request, from the End or Drift in propounding it, That the bones which thou hast broken may rejoice.
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That which is implied, is David 's condition, and that is to have broken bones, that which is exprest, is David 's desire, that these broken bones might rejoice.
That which is implied, is David is condition, and that is to have broken bones, that which is expressed, is David is desire, that these broken bones might rejoice.
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We'll begin, First, with the occasion, and that is sin; this brought him to these broken bones; and so it will do every one else which makes bold with it;
We'll begin, First, with the occasion, and that is since; this brought him to these broken bones; and so it will do every one Else which makes bold with it;
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so far forth as his present condition was capable of it, as he also complains in other places, in Psal. 38.3, 4. &c. There is no soundness in my flesh, because of thine anger;
so Far forth as his present condition was capable of it, as he also complains in other places, in Psalm 38.3, 4. etc. There is no soundness in my Flesh, Because of thine anger;
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yea, unnatural Murthers, as of Parents their Children, if they deserve the name of Parents, such Monsters rather than Mothers which this Age and City so abounds with in these latter times.
yea, unnatural Murders, as of Parents their Children, if they deserve the name of Parents, such Monsters rather than Mother's which this Age and city so abounds with in these latter times.
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Do ye think if David had foreseen and considered the distraction which would have followed upon his sin, he would ever have ventured upon it? Let all others take heed by his example,
Do you think if David had foreseen and considered the distraction which would have followed upon his since, he would ever have ventured upon it? Let all Others take heed by his Exampl,
but came to it by leasure and degrees. This for the occasion. Now, Secondly, For the principal Efficient, David takes notice of that, Which Thou hast broken.
but Come to it by leisure and Degrees. This for the occasion. Now, Secondly, For the principal Efficient, David Takes notice of that, Which Thou hast broken.
This is to be understood by us, not only as in his Providence disposing this affliction to him, but as being himself immediate in it. All afflictions and corrections whatsoever, they are imposed by God, and he has an hand in the ordering of them;
This is to be understood by us, not only as in his Providence disposing this affliction to him, but as being himself immediate in it. All afflictions and corrections whatsoever, they Are imposed by God, and he has an hand in the ordering of them;
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But this here of David's was somewhat more than so, who when he says, The bones which Thou hast broken, he does hereby signifie, that God himself did set himself as an Enemy against him.
But this Here of David's was somewhat more than so, who when he Says, The bones which Thou hast broken, he does hereby signify, that God himself did Set himself as an Enemy against him.
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The Arrows of the Almighty were in him, and the poison thereof had drunk up his spirit, as the Scripture else where speaks in Job 6.4, &c. This was a sad and terrible case and condition indeed, and as any could be,
The Arrows of the Almighty were in him, and the poison thereof had drunk up his Spirit, as the Scripture Else where speaks in Job 6.4, etc. This was a sad and terrible case and condition indeed, and as any could be,
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Because he broke his Laws, therefore he broke his bones. He breaketh me with breach upon breach, he runneth upon me like a Giant, as Job speaks of himself, Job 16.14.
Because he broke his Laws, Therefore he broke his bones. He breaks me with breach upon breach, he Runneth upon me like a Giant, as Job speaks of himself, Job 16.14.
But yet moreover, it may be also an Argument for Mercy, and may carry some kind of moving and insinuation with it, to inforce the present Request and Petition which he puts up to God, that God would the rather be pleased to convey joy and comfort to him,
But yet moreover, it may be also an Argument for Mercy, and may carry Some kind of moving and insinuation with it, to enforce the present Request and Petition which he puts up to God, that God would the rather be pleased to convey joy and Comfort to him,
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The second is that which is more particularly exprest, which is David's desire; and that is, that these broken bones may rejoice: that is indeed, that He might now rejoice, whose bones as hitherto had been broken.
The second is that which is more particularly expressed, which is David's desire; and that is, that these broken bones may rejoice: that is indeed, that He might now rejoice, whose bones as hitherto had been broken.
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First, We see here, that a condition of Humiliation is not always a condition of despair. Broken bones are recoverable: a Soul may be brought very low through the hand of God, which it is exercised withal,
First, We see Here, that a condition of Humiliation is not always a condition of despair. Broken bones Are recoverable: a Soul may be brought very low through the hand of God, which it is exercised withal,
thus David here, and so other of the Saints elsewhere, as Job, and Heman, and Hezekiah, and such as these, they had all a share in these broken bones, and yet for all that recovered and got them up again.
thus David Here, and so other of the Saints elsewhere, as Job, and Heman, and Hezekiah, and such as these, they had all a share in these broken bones, and yet for all that recovered and god them up again.
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This is that which David supposes as possible in this Petition, That the broken bones may rejoice, not in their breaking, but in their restoring after breaking.
This is that which David supposes as possible in this Petition, That the broken bones may rejoice, not in their breaking, but in their restoring After breaking.
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As an Arm or Leg which is broken, when it is once set, it is the stronger afterwards; so it falls out to be sometimes in this case with the Servants of God. The Lord, who is an Almighty God, and able to bring the greatest good out of the greatest evil, and has likewise made a gracious Covenant with those which are his, does in his Wisdom and Providence oftentimes so dispose it,
As an Arm or Leg which is broken, when it is once Set, it is the Stronger afterwards; so it falls out to be sometime in this case with the Servants of God. The Lord, who is an Almighty God, and able to bring the greatest good out of the greatest evil, and has likewise made a gracious Covenant with those which Are his, does in his Wisdom and Providence oftentimes so dispose it,
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as that his Children in some respects gain by their miscarriage, in the discovery of their own weakness, wariness for time to come, humility and dependance upon him for strength and support, and the acknowledgment of his great love and mercy to them in their pardon and forgiveness;
as that his Children in Some respects gain by their miscarriage, in the discovery of their own weakness, wariness for time to come, humility and dependence upon him for strength and support, and the acknowledgment of his great love and mercy to them in their pardon and forgiveness;
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But this is no Argument therefore for any to make bold with God, and to try Conclusions with him; those which do so, shall smart for it: Where men sin through frailty and weakness, and by repentance turn to God, they shall find Grace in his sight: but if presuming upon his mercy and power, they shall wittingly rush upon sin, they shall certainly find what it is both to have abused so gracious a God, and so sweet a Truth as this is before us.
But this is no Argument Therefore for any to make bold with God, and to try Conclusions with him; those which do so, shall smart for it: Where men sin through frailty and weakness, and by Repentance turn to God, they shall find Grace in his sighed: but if presuming upon his mercy and power, they shall wittingly rush upon since, they shall Certainly find what it is both to have abused so gracious a God, and so sweet a Truth as this is before us.
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Notwithstanding all the good which may accidentally through God's disposing arise from our sins, it is a great deal better and safer for us to keep our selves in a way of innocency, and unblameable holy Conversation, not doing evil that good may come of it, which causes just damnation to those that do so,
Notwithstanding all the good which may accidentally through God's disposing arise from our Sins, it is a great deal better and safer for us to keep our selves in a Way of innocency, and unblameable holy Conversation, not doing evil that good may come of it, which Causes just damnation to those that do so,
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as the Apostle tells some in his time, Rom. 3.8. We would count him a Madman indeed, that hearing that a broken Arm is stronger after setting, should therefore go break his Arm, or Leg on purpose.
as the Apostle tells Some in his time, Rom. 3.8. We would count him a Madman indeed, that hearing that a broken Arm is Stronger After setting, should Therefore go break his Arm, or Leg on purpose.
No, it is one thing how we reason of things afore they are done, and how afterward. It had been a great deal better for David simply considered, that he had never fallen so foully as he did, nor contracted that guilt, and trouble, and vexation to himself;
No, it is one thing how we reason of things afore they Are done, and how afterwards. It had been a great deal better for David simply considered, that he had never fallen so foully as he did, nor contracted that guilt, and trouble, and vexation to himself;
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so amongst the rest, in order to our prayers and approaches to God, that so we may neither have a check upon our selves in the presentation of them, nor yet a repulse from God, as to the granting of what we desire.
so among the rest, in order to our Prayers and Approaches to God, that so we may neither have a check upon our selves in the presentation of them, nor yet a repulse from God, as to the granting of what we desire.
Which me may here in a special manner take notice of in this Petition of David's, which he does interpose here in this Verse which I have now at this time read unto you.
Which me may Here in a special manner take notice of in this Petition of David's, which he does interpose Here in this Verse which I have now At this time read unto you.
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He had in the Verse before (as we shewed the last day) prayed for assurance, and more special favour from God, Make me to hear joy and gladness, &c. But now the remembrance of his great sins rose up as a discouragement to him, and he was apt to look upon them as an impediment of so much comfort to him;
He had in the Verse before (as we showed the last day) prayed for assurance, and more special favour from God, Make me to hear joy and gladness, etc. But now the remembrance of his great Sins rose up as a discouragement to him, and he was apt to look upon them as an impediment of so much Comfort to him;
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and, Secondly, Of blotting out. Before we come to speak concerning these parts distinctly, there is somewhat which we may take notice of in general as preparatory and circumstantial to them;
and, Secondly, Of blotting out. Before we come to speak Concerning these parts distinctly, there is somewhat which we may take notice of in general as preparatory and circumstantial to them;
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and blot, &c. Yea, we may observe how he does it in some respects confusedly, without observing any method or order at all; there's no method in a broken heart: whiles he is praying for one thing, he does by the by thrust in another; and whiles he is praying for assurance, he does preposterously pray for forgiveness, for pardon after joy, which is a thing antecedent thereunto.
and blot, etc. Yea, we may observe how he does it in Some respects confusedly, without observing any method or order At all; there's no method in a broken heart: while he is praying for one thing, he does by thee by thrust in Another; and while he is praying for assurance, he does preposterously pray for forgiveness, for pardon After joy, which is a thing antecedent thereunto.
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First, Here's the necessity of this Request of all other besides, To desire that God would pardon us our sins; it is that which we have need to put in the front of all other desires;
First, Here's the necessity of this Request of all other beside, To desire that God would pardon us our Sins; it is that which we have need to put in the front of all other Desires;
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When ever we draw near to God, make any Suit or Petition to him, this had need to come in still, as we may say, for the burthen of the Song, Hide thy face from my sins; and so here it does.
When ever we draw near to God, make any Suit or Petition to him, this had need to come in still, as we may say, for the burden of the Song, Hide thy face from my Sins; and so Here it does.
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as to the asking of any good at his hands, so long as there is any guilt charged upon us, we cannot so easily do this; this it puts an obstruction to those mercies which we expect from him:
as to the asking of any good At his hands, so long as there is any guilt charged upon us, we cannot so Easily do this; this it puts an obstruction to those Mercies which we expect from him:
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Because your sins have made him to hide his face from your selves, therefore desire him to hide his face from your sins. It is that which is the Foundation of all Temporal and Spiritual Mercies both:
Because your Sins have made him to hide his face from your selves, Therefore desire him to hide his face from your Sins. It is that which is the Foundation of all Temporal and Spiritual mercies both:
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So then, David being to ask other matters from God, he begins with this, That he might have healing mercy, he would have pardoning; that he might have joy, he would have peace; that he might have assurance, he would first have forgiveness, which supposes it, and lays ground for it.
So then, David being to ask other matters from God, he begins with this, That he might have healing mercy, he would have pardoning; that he might have joy, he would have peace; that he might have assurance, he would First have forgiveness, which supposes it, and lays ground for it.
but of those which are already well agreed: This is that which David here supposes, and therefore that he might the better get the one, he intreats for the other;
but of those which Are already well agreed: This is that which David Here supposes, and Therefore that he might the better get the one, he intreats for the other;
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but his pardon, and assurance of that pardon, that was long before it was obtained. And this God will have to be in his infinite Wisdom upon a double account:
but his pardon, and assurance of that pardon, that was long before it was obtained. And this God will have to be in his infinite Wisdom upon a double account:
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If it were no more but pardon as soon as sin, men would then make nothing of sinning, (as those do which are of that opinion) but now the Lord will teach those which are His another Lesson;
If it were no more but pardon as soon as since, men would then make nothing of sinning, (as those doe which Are of that opinion) but now the Lord will teach those which Are His Another lesson;
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but such as are more heinous and grievous, and committed with greater maliciousness, they are longer before they obtain so much favour as that comes to.
but such as Are more heinous and grievous, and committed with greater maliciousness, they Are longer before they obtain so much favour as that comes to.
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For the Scripture tells us, That he is a God forgiving iniquity, transgression and sin; that is, sin in all the kinds, and degrees, and varieties of it, Exod. 34.7. It tells us, that he is plenteous in mercy, Psal. 103.8. That he is ready to forgive, Psal. 86.5. That he will abundantly pardon, Isai. 57.7. That he blots out our transgressions for his own sake, Isai. 43.25. and many such expressions as these.
For the Scripture tells us, That he is a God forgiving iniquity, Transgression and since; that is, since in all the Kinds, and Degrees, and varieties of it, Exod 34.7. It tells us, that he is plenteous in mercy, Psalm 103.8. That he is ready to forgive, Psalm 86.5. That he will abundantly pardon, Isaiah 57.7. That he blots out our transgressions for his own sake, Isaiah 43.25. and many such expressions as these.
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But this is the drift of this point, to shew unto us the order which God in his Providence hath set for the exhibiting of this pardon and forgiveness, which is in case of greater provocation and presumption in sinning against him, to require greater humiliation and importunity,
But this is the drift of this point, to show unto us the order which God in his Providence hath Set for the exhibiting of this pardon and forgiveness, which is in case of greater provocation and presumption in sinning against him, to require greater humiliation and importunity,
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The Scripture makes mention of a double face in God, The face of his favour, and the face of his anger; the former of these, David prays sometimes may not be hidden, not hidden from his person, Hide not thy face from me,
The Scripture makes mention of a double face in God, The face of his favour, and the face of his anger; the former of these, David prays sometime may not be hidden, not hidden from his person, Hide not thy face from me,
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lest I be like, &c. Psal. 143.7. The latter of these he prays on the other side that it may be hid, hid from his miscarriages, Hide thy face from my sins, as it is here in this place.
lest I be like, etc. Psalm 143.7. The latter of these he prays on the other side that it may be hid, hid from his miscarriages, Hide thy face from my Sins, as it is Here in this place.
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First, I say, He looks angrily upon them, ye may see it in divers instances, see it in Moses, The Lord was angry with me (says he) for your sakes, Deut. 1.37. that is, upon occasion from you, when he smote the Rock, in stead of speaking to it.
First, I say, He looks angrily upon them, you may see it in diverse instances, see it in Moses, The Lord was angry with me (Says he) for your sakes, Deuteronomy 1.37. that is, upon occasion from you, when he smote the Rock, in stead of speaking to it.
yet it was so provoking in the eyes of God, as that for it he excluded Moses out of the Land of Canaan. Even Moses, a man so intimate and familiar with him, he did not allow of sin in him, nor in Aaron his Brother, because they trespast against him amongst the Children of Israel, &c. Deut. 32.51.
yet it was so provoking in the eyes of God, as that for it he excluded Moses out of the Land of Canaan. Even Moses, a man so intimate and familiar with him, he did not allow of since in him, nor in Aaron his Brother, Because they trespast against him among the Children of Israel, etc. Deuteronomy 32.51.
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So Peter when he had denied his Master, Christ turned and looked upon him, Luk. 22.61. Looked, even with a look of indignation, as being offended with him for that miscarriage;
So Peter when he had denied his Master, christ turned and looked upon him, Luk. 22.61. Looked, even with a look of Indignation, as being offended with him for that miscarriage;
And so it hath been with many others. God judgeth the righteous, and God is angry with the wicked every day, Psal. 7.11. with one as well as the other.
And so it hath been with many Others. God Judgeth the righteous, and God is angry with the wicked every day, Psalm 7.11. with one as well as the other.
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for the sins of such especially they carry greater matter of wrath and provocation in them, being committed against greater mercies, against better principles, against stronger engagements than the sins of others are:
for the Sins of such especially they carry greater matter of wrath and provocation in them, being committed against greater Mercies, against better principles, against Stronger engagements than the Sins of Others Are:
they redound more to God's dishonour, and to the scandal of Religion it self; making the Enemies of God to blaspheme, as it was said in particular of Davids.
they redound more to God's dishonour, and to the scandal of Religion it self; making the Enemies of God to Blaspheme, as it was said in particular of Davids.
And accordingly they should think upon him, and represent him to themselves, when their Consciences do at any time smite them with guiltiness for such and such miscarriages, let them look upon God himself at this time,
And accordingly they should think upon him, and represent him to themselves, when their Consciences do At any time smite them with guiltiness for such and such miscarriages, let them look upon God himself At this time,
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The other is, Blot out mine iniquities. This is an expression taken from Creditors, which have their Books of Reckoning and Account, wherein they set down their several Debts, which they wipe out according as they are discharged;
The other is, Blot out mine iniquities. This is an expression taken from Creditors, which have their Books of Reckoning and Account, wherein they Set down their several Debts, which they wipe out according as they Are discharged;
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As he has a Book of remembrance for their good deeds, Mal. 3.16. so likewise for their evil: that is, he takes special cognizance and notice of them,
As he has a Book of remembrance for their good Deeds, Malachi 3.16. so likewise for their evil: that is, he Takes special cognizance and notice of them,
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But the main Point of all, which we may observe and take notice of from both together, is this, That the best that are they stand in need of pardon and forgiveness. David himself, a man after God's own heart, and one who had special interest in him;
But the main Point of all, which we may observe and take notice of from both together, is this, That the best that Are they stand in need of pardon and forgiveness. David himself, a man After God's own heart, and one who had special Interest in him;
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yet he sues for the remission of his sins; and so do other of the Saints of God in Scripture, as Job 7.21. And why dost Thou not pardon my transgressions, and take away mine iniquity? So Dan. 9.19.
yet he sues for the remission of his Sins; and so do other of the Saints of God in Scripture, as Job 7.21. And why dost Thou not pardon my transgressions, and take away mine iniquity? So Dan. 9.19.
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But this may seem at first hearing to be a little contrary to the nature and condition of Justification, which seems to contain in it an absolute remission of all a mans sins.
But this may seem At First hearing to be a little contrary to the nature and condition of Justification, which seems to contain in it an absolute remission of all a men Sins.
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Now therefore if a mans sins be pardoned and remitted already, as they seem to be, in that he is justified for his person, what needs there any further prayer to God for the remission of them?
Now Therefore if a men Sins be pardoned and remitted already, as they seem to be, in that he is justified for his person, what needs there any further prayer to God for the remission of them?
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though they do not change and alter his condition, so as to put him into a state of condemnation, and to make him a Child of wrath; yet they do expose him to God's displeasure, and dis-favour, and indignation against him, from whence he does not look upon him with that pleasing and delightful Countenance as sometimes he has done, but behaves himself rather as an enemy or stranger towards him.
though they do not change and altar his condition, so as to put him into a state of condemnation, and to make him a Child of wrath; yet they do expose him to God's displeasure, and disfavour, and Indignation against him, from whence he does not look upon him with that pleasing and delightful Countenance as sometime he has done, but behaves himself rather as an enemy or stranger towards him.
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their sins they may be such, as, considered simply in themselves, and of their own nature, do involve them in eternal damnation, but yet notwithstanding not actually expose them thereunto.
their Sins they may be such, as, considered simply in themselves, and of their own nature, do involve them in Eternal damnation, but yet notwithstanding not actually expose them thereunto.
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as Dispensations of Fatherly Discipline, though not of Judiciary Revenge. This is clear in the very example in the Text, 2 Sam. 12.13, 14. The Lord hath put away thy sin, thou shalt not die.
as Dispensations of Fatherly Discipline, though not of Judiciary Revenge. This is clear in the very Exampl in the Text, 2 Sam. 12.13, 14. The Lord hath put away thy since, thou shalt not die.
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Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme, the Child that is born unto thee shall surely die. So Psal. 99.8. Thou wast a God that forgavest them, though thou tookest vengeance of their inventions.
Howbeit Because by this deed thou hast given great occasion to the Enemies of the Lord to Blaspheme, the Child that is born unto thee shall surely die. So Psalm 99.8. Thou wast a God that forgavest them, though thou tookest vengeance of their Inventions.
And so now I have done with the first general part of the Text, which is the Prayer or Petition it self which David here puts up to God, which is for the pardon and remission of his sins, Hide thy face from, &c. The second is the extent of it, as to the Object which it is carried unto;
And so now I have done with the First general part of the Text, which is the Prayer or Petition it self which David Here puts up to God, which is for the pardon and remission of his Sins, Hide thy face from, etc. The second is the extent of it, as to the Object which it is carried unto;
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First, Somewhat on David's part, and so of others together with him in the like condition, in that nothing seems to satisfie them but a general and universal remission of all their sins whatsoever, Blot out all mine iniquities.
First, Somewhat on David's part, and so of Others together with him in the like condition, in that nothing seems to satisfy them but a general and universal remission of all their Sins whatsoever, Blot out all mine iniquities.
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And so there's two things in it agen: First, As an Expression of exactness; and, Secondly, As an Expression of jealousie, or suspicion, and scrupulosity:
And so there's two things in it again: First, As an Expression of exactness; and, Secondly, As an Expression of jealousy, or suspicion, and scrupulosity:
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First, There is exactness in it, and it serves to discover to us the accurateness of a true penitent, who desires to be absolv'd from the guilt of all his sins,
First, There is exactness in it, and it serves to discover to us the accurateness of a true penitent, who Desires to be absolved from the guilt of all his Sins,
and not to have so much as one of them to stand upon the score. The particular sins which David now at this time was charged withal, they were his Murther and Adultery, his sins in the matter of Ʋriah: but now he takes occasion from these further to ransack his whole heart and life,
and not to have so much as one of them to stand upon the score. The particular Sins which David now At this time was charged withal, they were his Murder and Adultery, his Sins in the matter of Ʋriah: but now he Takes occasion from these further to ransack his Whole heart and life,
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and so likewise will it concern any other besides to do with him, when they are upon the work of humiliation and repentance, occasionally from such and such miscarriages, to take in all the whole compass of guilt which they are besides incompast withal;
and so likewise will it concern any other beside to do with him, when they Are upon the work of humiliation and Repentance, occasionally from such and such miscarriages, to take in all the Whole compass of guilt which they Are beside encompassed withal;
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There might be some reason why David now upon the occasion of his Adultery and Murther, should make mention of his other sins, as being such which perhaps did provoke God to give him up to the commission of them.
There might be Some reason why David now upon the occasion of his Adultery and Murder, should make mention of his other Sins, as being such which perhaps did provoke God to give him up to the commission of them.
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Look as in regard of the Body, there is oftentimes a Complication of Diseases; so in like manner in regard of the Soul, is there a Complication of sins, and many less put together, do at last run into those which are greater:
Look as in regard of the Body, there is oftentimes a Complication of Diseases; so in like manner in regard of the Soul, is there a Complication of Sins, and many less put together, do At last run into those which Are greater:
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If God should have forgiven David those grosser sins, and yet charged some smaller upon him, he could not have had perfect peace and tranquillity of mind in this condition, no more than a man that is cured of a Feaver, or Apoplexy,
If God should have forgiven David those grosser Sins, and yet charged Some smaller upon him, he could not have had perfect peace and tranquillity of mind in this condition, no more than a man that is cured of a Fever, or Apoplexy,
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or Palsie, can yet be said to be sound and healthful, whiles he has some other less material distempers hanging about him: Therefore blot out all mine iniquities, that so I may have nothing to offend me, or lie upon my Conscience.
or Palsy, can yet be said to be found and healthful, while he has Some other less material distempers hanging about him: Therefore blot out all mine iniquities, that so I may have nothing to offend me, or lie upon my Conscience.
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if he does not, then this Prayer of David seems to be superfluous, wherein he seems to stand upon the pardon and forgiveness of all, as supposing that it might otherwise happen: If he does, then his work is imperfect,
if he does not, then this Prayer of David seems to be superfluous, wherein he seems to stand upon the pardon and forgiveness of all, as supposing that it might otherwise happen: If he does, then his work is imperfect,
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and does suppose repentance in us of such and such sins to be remitted, this is more or less performed, according as we perform the Conditions required thereunto, which is confessing and forsaking of our sins, as the Scripture expresses it.
and does suppose Repentance in us of such and such Sins to be remitted, this is more or less performed, according as we perform the Conditions required thereunto, which is confessing and forsaking of our Sins, as the Scripture Expresses it.
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and yet retain others? To this I answer, That as to his will and affection he cannot. There's no man does truly forsake any sin, that does not in heart forsake all.
and yet retain Others? To this I answer, That as to his will and affection he cannot. There's no man does truly forsake any since, that does not in heart forsake all.
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yea, upon occasion of some, to take cognizance also of others; as David here gives us an example before our eyes, in case of the commission of actual sin, to reflect upon original, and the sin of own Nature, I was born in iniquity, &c. And upon occasion of commission of some actuals, to reflect also upon others with them, Blot out all mine iniquities.
yea, upon occasion of Some, to take cognizance also of Others; as David Here gives us an Exampl before our eyes, in case of the commission of actual since, to reflect upon original, and the since of own Nature, I was born in iniquity, etc. And upon occasion of commission of Some actuals, to reflect also upon Others with them, Blot out all mine iniquities.
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And that's the first thing here considerable, viz. David 's exactness. The second is his jealousie, and suspicion, and scrupulosity, Blot out all mine iniquities.
And that's the First thing Here considerable, viz. David is exactness. The second is his jealousy, and suspicion, and scrupulosity, Blot out all mine iniquities.
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That person which shall once venture upon presumptuous and soul-wasting sins, (as David here did) will have much ado to have evidences clear and unquestionable to him:
That person which shall once venture upon presumptuous and soul-wasting Sins, (as David Here did) will have much ado to have evidences clear and unquestionable to him:
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As he will have much ado to obtain pardon from God, (as I shewed in the point before) so likewise to get the assurance of this pardon in his own Conscience, but there will pangs,
As he will have much ado to obtain pardon from God, (as I showed in the point before) so likewise to get the assurance of this pardon in his own Conscience, but there will pangs,
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This it may serve therefore to teach us, what a dangerous thing it is for any persons to break their peace with God at first, by making bold with such ways and courses as these are:
This it may serve Therefore to teach us, what a dangerous thing it is for any Persons to break their peace with God At First, by making bold with such ways and courses as these Are:
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even so is it likewise in these spiritual Dislocations, it is hard ever to come in tune again, still there will be somewhat or other which will be ready to stick, and to stop with them;
even so is it likewise in these spiritual Dislocations, it is hard ever to come in tune again, still there will be somewhat or other which will be ready to stick, and to stop with them;
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either to think that God will not pardon this sin, or if he pardons this, that yet he will retain some other with it, that he will not perfectly clear scores with them, and be fully reconciled.
either to think that God will not pardon this since, or if he Pardons this, that yet he will retain Some other with it, that he will not perfectly clear scores with them, and be Fully reconciled.
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Now further, Secondly, There's somewhat also which is observable from on God's. David 's Prayer shews us God 's Disposition, and what he is ready to do being desired and importuned for it;
Now further, Secondly, There's somewhat also which is observable from on God's. David is Prayer shows us God is Disposition, and what he is ready to do being desired and importuned for it;
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and that is, to be absolute friends with those which turn unto him. David in this passage is considerable under a double Notion, either as under the strength of a Temptation, and so blot out All mine iniquities, is an expression of jealousie and suspicion, as of one that questioned whether God would do so or no:
and that is, to be absolute Friends with those which turn unto him. David in this passage is considerable under a double Notion, either as under the strength of a Temptation, and so blot out All mine iniquities, is an expression of jealousy and suspicion, as of one that questioned whither God would do so or no:
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or else, secondly, in the exercise of faith, and dependance upon God, and so blot out all mine iniquities, is an expression of what he expected from him, and of what himself is also used to do, who where he justifies any ones person, and undertakes the pardoning of sins, does it absolutely, and without any limitation.
or Else, secondly, in the exercise of faith, and dependence upon God, and so blot out all mine iniquities, is an expression of what he expected from him, and of what himself is also used to do, who where he Justifies any ones person, and undertakes the pardoning of Sins, does it absolutely, and without any limitation.
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Thus Mic. 7.18, 19. Who is a God like unto Thee, pardoning iniquity, and passing by the transgressions, &c. He will turn again, he will have compassion upon us, he will subdue our iniquities,
Thus Mic. 7.18, 19. Who is a God like unto Thee, pardoning iniquity, and passing by the transgressions, etc. He will turn again, he will have compassion upon us, he will subdue our iniquities,
and Thou wilt cast All their sins into the depths of the Sea. Mark, He will cast all their sins, &c. one as well as another, there shall be none reserved unpardoned.
and Thou wilt cast All their Sins into the depths of the Sea. Mark, He will cast all their Sins, etc. one as well as Another, there shall be none reserved unpardoned.
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Where he does indeed forgive one, he forgives all the other together with it. This is God's engagement of himself in the Covenant of Grace, Heb. 8.12. I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more.
Where he does indeed forgive one, he forgives all the other together with it. This is God's engagement of himself in the Covenant of Grace, Hebrew 8.12. I will be merciful to their unrighteousness, and their Sins and iniquities will I Remember no more.
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Being justified by Faith, we have peace with God, and we are reconciled to God by the death of his Son, Rom. 5.1, 10. Now where there is any thing against us, no reconciliation,
Being justified by Faith, we have peace with God, and we Are reconciled to God by the death of his Son, Rom. 5.1, 10. Now where there is any thing against us, no reconciliation,
and Popish Indulgencies, and Prayers for the Dead, and thereby to inrich their Coffers, do teach, that after sin pardoned in regard of damnation, there is some temporal punishment still abiding to be satisfied for, either here or in Purgatory, &c. This is contrary to the practice of God, in blotting out all our iniquities.
and Popish Indulgences, and Prayers for the Dead, and thereby to enrich their Coffers, do teach, that After since pardoned in regard of damnation, there is Some temporal punishment still abiding to be satisfied for, either Here or in Purgatory, etc. This is contrary to the practice of God, in blotting out all our iniquities.
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and may assure and comfort themselves in this particular. There is now no Condemnation to them that are in Christ Jesus, Rom. 8.1. and, Who shall lay any thing to the charge of God's Elect? &c. Rom. 8.34.
and may assure and Comfort themselves in this particular. There is now no Condemnation to them that Are in christ jesus, Rom. 8.1. and, Who shall lay any thing to the charge of God's Elect? etc. Rom. 8.34.
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And this not only in reference to his present anguish and trouble of spirit, but in reference also to future inconveniencies which he foresaw might follow upon his sins as yet unremitted. An unpardoned condition is an unsafe condition; as long as God hath any thing against a man, he is never sure, or secure from danger, but where-ever he goes, or whatever he does, or what state soever he be in, there is evil towards him:
And this not only in Referente to his present anguish and trouble of Spirit, but in Referente also to future inconveniences which he foresaw might follow upon his Sins as yet unremitted. an unpardoned condition is an unsafe condition; as long as God hath any thing against a man, he is never sure, or secure from danger, but wherever he Goes, or whatever he does, or what state soever he be in, there is evil towards him:
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This David knew well enough, and that although he was a great man, and had great advantages of protection above others; therefore hide thy face from my sins.
This David knew well enough, and that although he was a great man, and had great advantages of protection above Others; Therefore hide thy face from my Sins.
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As there is a double evil in sin, the guilt and the defilement; the guilt binding over to punishment, and the defilement leaving a stain in the Soul:
As there is a double evil in since, the guilt and the defilement; the guilt binding over to punishment, and the defilement leaving a stain in the Soul:
so there is answerably a double desire in the Heart of every Christian; the one of Justification and forgiveness, the other of Sanctification and Holiness, of pardon of sin, and power against it.
so there is answerably a double desire in the Heart of every Christian; the one of Justification and forgiveness, the other of Sanctification and Holiness, of pardon of since, and power against it.
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A Gracious Heart does as much desire to have Holiness, as to have forgiveness; to have his sin healed, as pardoned; which is that that we may take notice of in David, through the course of this present Scripture, in his accesses and addresses to God.
A Gracious Heart does as much desire to have Holiness, as to have forgiveness; to have his since healed, as pardoned; which is that that we may take notice of in David, through the course of this present Scripture, in his Accesses and Addresses to God.
The former, to wit, pardon and forgiveness, with the assurance hereof to his Conscience, that he makes petition for in the three Verses which we have already handled, and concludes it in that which we finisht the last Sabbath, Hide thy face from my sins, &c. The latter, to wit, Holiness and Sanctification, it is that which he petitions for in the three Verses, which we have now behind, and begins with in this tenth Verse, which I have now particularly laid before you, Create in me, &c.
The former, to wit, pardon and forgiveness, with the assurance hereof to his Conscience, that he makes petition for in the three Verses which we have already handled, and concludes it in that which we finished the last Sabbath, Hide thy face from my Sins, etc. The latter, to wit, Holiness and Sanctification, it is that which he petitions for in the three Verses, which we have now behind, and begins with in this tenth Verse, which I have now particularly laid before you, Create in me, etc.
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IN this present Verse before us, we may (for orders sake) take notice of two general parts: First, The Petition it self, in its simple Proposition. Secondly, The Repetition or Ingemination of the same Petition. The simple Petition we have in those words, Create in me, &c. The Repetition in these, And renew, &c. We begin with the first, viz. The Petition it self, Create in me a clean heart, O God.
IN this present Verse before us, we may (for order sake) take notice of two general parts: First, The Petition it self, in its simple Proposition. Secondly, The Repetition or Ingemination of the same Petition. The simple Petition we have in those words, Create in me, etc. The Repetition in these, And renew, etc. We begin with the First, viz. The Petition it self, Create in me a clean heart, Oh God.
For the first, The Thing petitioned for, it is a clean heart; this was that which David now desired above any thing else, that his heart might be clean; and so thereby shews us, what should be desired of every one else. This is the main thing desirable,
For the First, The Thing petitioned for, it is a clean heart; this was that which David now desired above any thing Else, that his heart might be clean; and so thereby shows us, what should be desired of every one Else. This is the main thing desirable,
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Psal. 24.3, 4. Who shall ascend into the Hill of the Lord? &c. He that hath clean hands, and a pure heart. Matth. 5.8. Blessed are the pure in heart, for they, &c. Still this cleanness and purity of heart, it is commended as the principal thing to be pursued by us.
Psalm 24.3, 4. Who shall ascend into the Hill of the Lord? etc. He that hath clean hands, and a pure heart. Matthew 5.8. Blessed Are the pure in heart, for they, etc. Still this cleanness and purity of heart, it is commended as the principal thing to be pursued by us.
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and therefore it should be best likewise for the Qualification: It's best for its use and employment, and therefore it should be best likewise for its ordering and disposition: That which is the best of us, should be the best in us.
and Therefore it should be best likewise for the Qualification: It's best for its use and employment, and Therefore it should be best likewise for its ordering and disposition: That which is the best of us, should be the best in us.
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and therefore we should take special care for the cleaning of it, not to put such a worthy Guest and Friend as He is, into a foul and impure Lodging: The Heart should be clean for its Eminence.
and Therefore we should take special care for the cleaning of it, not to put such a worthy Guest and Friend as He is, into a foul and impure Lodging: The Heart should be clean for its Eminence.
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But, Secondly, It should be so also for its Influence; and according to this sense especially (though not excluding the former) are we to take it here in this place, in this desire of David. He was now upon the business of Repentance, and Reformation and Amendment of life, to set upon a new course of life over what he had of late taken up;
But, Secondly, It should be so also for its Influence; and according to this sense especially (though not excluding the former) Are we to take it Here in this place, in this desire of David. He was now upon the business of Repentance, and Reformation and Amendment of life, to Set upon a new course of life over what he had of late taken up;
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They that desire to reform their lives, they must endeavour to reform their hearts; they must labour to have right spirits in them, (as it follows afterwards in the Text) or else all will be in vain unto them, whatsoever they apply themselves to as concerning this matter.
They that desire to reform their lives, they must endeavour to reform their hearts; they must labour to have right spirits in them, (as it follows afterwards in the Text) or Else all will be in vain unto them, whatsoever they apply themselves to as Concerning this matter.
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therefore the way to take these away, is to have the heart rectified and reformed; the Streams must be cleared in the Fountain, and the Disease must be cured in the cause and root of it:
Therefore the Way to take these away, is to have the heart rectified and reformed; the Streams must be cleared in the Fountain, and the Disease must be cured in the cause and root of it:
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This David knew well enough, and therefore it is that he instances in it: He does not say, Keep me from Adultery, that I fall no more into that; or, Keep me from Murther, that I be no more guilty of that: but, Create in me a clean Heart, as that which was the surest and most compendious course that could be taken for him.
This David knew well enough, and Therefore it is that he instances in it: He does not say, Keep me from Adultery, that I fallen no more into that; or, Keep me from Murder, that I be no more guilty of that: but, Create in me a clean Heart, as that which was the Surest and most compendious course that could be taken for him.
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that is indeed, till he be truly regenerate and born again, (for that is to have a clean heart created in us, in the proper notion of it) This is the only preservative against the breaking out of sin.
that is indeed, till he be truly regenerate and born again, (for that is to have a clean heart created in us, in the proper notion of it) This is the only preservative against the breaking out of since.
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This clean Heart here which David makes mention of, it is not to be taken only morally, but spiritually, for an Heart truly changed and renewed by Grace, as the second expression carries it.
This clean Heart Here which David makes mention of, it is not to be taken only morally, but spiritually, for an Heart truly changed and renewed by Grace, as the second expression carries it.
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When a man is once this, then Corruption has its deadly stroke and wound in him, from whence it cannot be so active and vigorous as in other men, and as before it was in himself, as we may see in all those who have been made partakers of it.
When a man is once this, then Corruption has its deadly stroke and wound in him, from whence it cannot be so active and vigorous as in other men, and as before it was in himself, as we may see in all those who have been made partakers of it.
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There are many who desire sometimes to be freed from the actings of sin, wherein perhaps they find some outward trouble and inconvenience to themselves, but they take not the right course and way for it;
There Are many who desire sometime to be freed from the actings of since, wherein perhaps they find Some outward trouble and inconvenience to themselves, but they take not the right course and Way for it;
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they go about to restrain the acts of sin, without mortifying of the corrupt habits, and to alter their Conversations, without changing of their affections, which is in vain expected by them.
they go about to restrain the acts of since, without mortifying of the corrupt habits, and to altar their Conversations, without changing of their affections, which is in vain expected by them.
so do many in regard of their lusts; they think it enough for them if it may be for such a time they do abstain from such and such Commissions, when as their minds in the mean while are as good to them as ever they were,
so do many in regard of their Lustiest; they think it enough for them if it may be for such a time they do abstain from such and such Commissions, when as their minds in the mean while Are as good to them as ever they were,
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Of this nature are all those forced restraints which many are curbed by, of Education, and fear of punishment, and hope of reward, which are only extrinsecal, and never come at the Soul. To these we may add, Vows, and Purposes, and Resolutions, which though they are good means and helps to be used,
Of this nature Are all those forced restraints which many Are curbed by, of Education, and Fear of punishment, and hope of reward, which Are only extrinsical, and never come At the Soul. To these we may add, Vows, and Purposes, and Resolutions, which though they Are good means and helps to be used,
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What's the reason that divers persons they make strong Vows against such and such sins, and take up purposes never to act them, or to commit them more;
What's the reason that diverse Persons they make strong Vows against such and such Sins, and take up Purposes never to act them, or to commit them more;
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and yet when they have fresh opportunities and temptations, fall into them again? It is because their Hearts have not been yet changed and cleansed. Nay, let me add this hereunto, That in such cases they are many times the worse. Vows and purposes against sin, where the Heart is not cleansed from it, do but stir up desires more to it,
and yet when they have fresh opportunities and temptations, fallen into them again? It is Because their Hearts have not been yet changed and cleansed. Nay, let me add this hereunto, That in such cases they Are many times the Worse. Vows and Purposes against since, where the Heart is not cleansed from it, do but stir up Desires more to it,
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and make them more violent upon it, occasionally from this restraint; it being a part of the Corruption of Nature, nisi invetitum, to endeavour that most, which is forbidden;
and make them more violent upon it, occasionally from this restraint; it being a part of the Corruption of Nature, nisi invetitum, to endeavour that most, which is forbidden;
and that as considered at large, so more particularly with this reference to the ordering of our lives and conversations, and the subduing of sin in us:
and that as considered At large, so more particularly with this Referente to the ordering of our lives and conversations, and the subduing of since in us:
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This is the method to be observed by us, to close with Christ in the Covenant of Grace, whereby we may be united to him, and become new Creatures; and then our Hearts being purified by Faith, and receiving Grace from his fulness, we shall be inabled to all the acts of new Obedience which are required of us.
This is the method to be observed by us, to close with christ in the Covenant of Grace, whereby we may be united to him, and become new Creatures; and then our Hearts being purified by Faith, and receiving Grace from his fullness, we shall be enabled to all the acts of new obedience which Are required of us.
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when notwithstanding he fell into those sins? How do we then make this cleanness of Heart a Principle of Preservation from them, and Antidote against them.
when notwithstanding he fell into those Sins? How do we then make this cleanness of Heart a Principle of Preservation from them, and Antidote against them.
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For answer hereunto we must know thus much, That though this general work of cleansing the Heart in Regeneration and Conversion to God, and the beginning of a new life in us, be the main and principal Thing required of us,
For answer hereunto we must know thus much, That though this general work of cleansing the Heart in Regeneration and Conversion to God, and the beginning of a new life in us, be the main and principal Thing required of us,
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as to the ordering of our lives; yet this is not enough and sufficient without watchfulness, and continual excitement and provocation of Grace received; the neglect whereof now in David was the occasion of his present falling, and so is in many others besides.
as to the ordering of our lives; yet this is not enough and sufficient without watchfulness, and continual excitement and provocation of Grace received; the neglect whereof now in David was the occasion of his present falling, and so is in many Others beside.
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as we shall hear more anon out of this Petition which David makes for himself here in the Text. But so much of that first particular, viz. The Thing it self petition'd for, A clean Heart.
as we shall hear more anon out of this Petition which David makes for himself Here in the Text. But so much of that First particular, viz. The Thing it self petitioned for, A clean Heart.
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First, There is the distance of the Terms, and they are at as great a distance as any can be, Nothing and Being. To make that which is not to be, this is to create: Upon which account (to speak strictly, and to apply the phrase in its utmost emphasis) David before this time should have had no Grace at all in him.
First, There is the distance of the Terms, and they Are At as great a distance as any can be, Nothing and Being. To make that which is not to be, this is to create: Upon which account (to speak strictly, and to apply the phrase in its utmost emphasis) David before this time should have had no Grace At all in him.
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As a man in a swoon, though his life be in him, (as it was said of Eutychus when he fell down from the third Loft, Act. 20.10.) yet it does not shew it self in the operations of it;
As a man in a swoon, though his life be in him, (as it was said of Eutychus when he fell down from the third Loft, Act. 20.10.) yet it does not show it self in the operations of it;
The use of all comes to this, as a word of Caution and Admonition to all the Servants of God especially, to have a care and heed of themselves in this particular,
The use of all comes to this, as a word of Caution and Admonition to all the Servants of God especially, to have a care and heed of themselves in this particular,
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for if they have it, they shall be little the better for it in such circumstances as these are we now speak of, which is matter of serious Consideration.
for if they have it, they shall be little the better for it in such Circumstances as these Are we now speak of, which is matter of serious Consideration.
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Thou shalt not find thy self the same for duty, nor thou shalt not find thy self the same for comfort, as thou hast been at other times, and in former days. No, no;
Thou shalt not find thy self the same for duty, nor thou shalt not find thy self the same for Comfort, as thou hast been At other times, and in former days. No, no;
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Therefore take notice of it for thy good, and take heed of giving way to the enticements and allurements of sin, which carries so much evil along with it,
Therefore take notice of it for thy good, and take heed of giving Way to the enticements and allurements of since, which carries so much evil along with it,
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This is the difference betwixt a good Christian and another man, that another man thinks no Grace to be a great deal, a Christian he thinks some measure of it to be in a sort none at all:
This is the difference betwixt a good Christian and Another man, that Another man thinks no Grace to be a great deal, a Christian he thinks Some measure of it to be in a sort none At all:
so the Scripture expresses it self about it, Ephes. 1.19. That ye may know what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power.
so the Scripture Expresses it self about it, Ephesians 1.19. That you may know what is the exceeding greatness of his power towards us who believe, according to the working of his mighty power.
The ground hereof is that which we hinted before, viz. The distance of the Terms, Grace decayed, and Grace restored, are at such a remoteness one from the other, that nothing but Omnipotency it self can reconcile them;
The ground hereof is that which we hinted before, viz. The distance of the Terms, Grace decayed, and Grace restored, Are At such a remoteness one from the other, that nothing but Omnipotency it self can reconcile them;
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and those matters which concern their Bodies: why should not they do so likewise in these Spirituals, which concern their Souls? Why should they put themselves upon such straits,
and those matters which concern their Bodies: why should not they do so likewise in these Spirituals, which concern their Souls? Why should they put themselves upon such straits,
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Besides, This does further meet with the fond conceits of many persons, who think that when they fall into sin, and wilfully wound their Consciences, that it is the easiest matter that may be to recover and get them up again.
Beside, This does further meet with the found conceits of many Persons, who think that when they fallen into since, and wilfully wound their Consciences, that it is the Easiest matter that may be to recover and get them up again.
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As they think 'tis easie to have sin pardoned, (as I shewed unto you the last day) so they think 'tis easie to have sin healed, and the scars of it to be made up to them.
As they think it's easy to have since pardoned, (as I showed unto you the last day) so they think it's easy to have since healed, and the scars of it to be made up to them.
when he speaks of it, he represents it to himself, and to us, as a matter of difficulty, no less than as to make a World, Create in me a clean heart, &c. There's a greatness of power which goes to it.
when he speaks of it, he represents it to himself, and to us, as a matter of difficulty, no less than as to make a World, Create in me a clean heart, etc. There's a greatness of power which Goes to it.
When he had said, Create, he said God in saying that, (for who can create but He? ) Creation it is the work of a Deity, because a work of Omnipotency, as I shewed before:
When he had said, Create, he said God in saying that, (for who can create but He?) Creation it is the work of a Deity, Because a work of Omnipotency, as I showed before:
This was a work too hard for David himself, he could not compass it, and therefore goes to God to do it for him, Do Thou create; Thou that createdst in me a Heart at first, do Thou create it in me anew agen:
This was a work too hard for David himself, he could not compass it, and Therefore Goes to God to do it for him, Do Thou create; Thou that createdst in me a Heart At First, do Thou create it in me anew again:
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And if we cannot of our selves recover Grace, how much less able then are we to infuse it at first? Where are those now which plead for freedom of will,
And if we cannot of our selves recover Grace, how much less able then Are we to infuse it At First? Where Are those now which plead for freedom of will,
yet goes to God to be recovered of his backslidings, as finding it a work too difficult for himself to effect, or bring to pass. No, as Jeremy 10.23. O Lord, I know that the way of man is not in in himself:
yet Goes to God to be recovered of his backslidings, as finding it a work too difficult for himself to Effect, or bring to pass. No, as Jeremiah 10.23. Oh Lord, I know that the Way of man is not in in himself:
We are his workmanship, created in Christ Jesus to good works, which God hath before ordained that we should walk in them, says the Apostle, Ephes. 2.10. Where (by the way) whiles David says here O God, we must take notice how God is here taken not absolutely, but God in Christ; by Him were all things created, Col. 1.16.
We Are his workmanship, created in christ jesus to good works, which God hath before ordained that we should walk in them, Says the Apostle, Ephesians 2.10. Where (by the Way) while David Says Here Oh God, we must take notice how God is Here taken not absolutely, but God in christ; by Him were all things created, Col. 1.16.
And as in the first Creation, so also in the second; we are his workmanship, created in Christ Jesus. It is God in the Covenant of Grace that does bestow Grace upon us,
And as in the First Creation, so also in the second; we Are his workmanship, created in christ jesus. It is God in the Covenant of Grace that does bestow Grace upon us,
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and so He does it, and none but He, who works in us both to will and to do of his good pleasure, Philip. 2.13. And who alone sanctifies us also, 1 Thess. 5.23.
and so He does it, and none but He, who works in us both to will and to do of his good pleasure, Philip. 2.13. And who alone Sanctifies us also, 1 Thess 5.23.
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Indeed we must endeavour our selves, and use those means which God has appointed us; in which sense we are called upon to do so, Ezek. 18.31. Cast away from you all your transgressions, and make you a new heart, and a new spirit;
Indeed we must endeavour our selves, and use those means which God has appointed us; in which sense we Are called upon to do so, Ezekiel 18.31. Cast away from you all your transgressions, and make you a new heart, and a new Spirit;
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Before I pass this first general, I may here upon the whole matter observe a good and profitable course, which was here taken by David, as a good Item and direction to others in this condition in which he now was;
Before I pass this First general, I may Here upon the Whole matter observe a good and profitable course, which was Here taken by David, as a good Item and direction to Others in this condition in which he now was;
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as Saint Paul of himself, in Philip. 3.13. so does David here, who would not only have his heart purged as to those particular sins before mentioned, his Murther and Adultery, but as to the general frame and constitution of it:
as Saint Paul of himself, in Philip. 3.13. so does David Here, who would not only have his heart purged as to those particular Sins before mentioned, his Murder and Adultery, but as to the general frame and constitution of it:
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not only in your mind, but in the spirit of it. So 1 Thess. 5.23. I pray God your whole spirit, and soul, and body, be preserved blameless, &c. And so Heb. 11.12. speaking of the Word of God, It pierces to the dividing asunder of soul and spirit;
not only in your mind, but in the Spirit of it. So 1 Thess 5.23. I pray God your Whole Spirit, and soul, and body, be preserved blameless, etc. And so Hebrew 11.12. speaking of the Word of God, It pierces to the dividing asunder of soul and Spirit;
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This is further exprest to us by that which is added in the Text, Within me, as signifying the special intimacy of it. Thus Isai. 26.9. With my soul have I desired thee in the night;
This is further expressed to us by that which is added in the Text, Within me, as signifying the special intimacy of it. Thus Isaiah 26.9. With my soul have I desired thee in the night;
Where again we have a distinction made betwixt the soul and the spirit, and the spirit is declared to be that which is most intimate and retired, which the Church would seek God withal.
Where again we have a distinction made betwixt the soul and the Spirit, and the Spirit is declared to be that which is most intimate and retired, which the Church would seek God withal.
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and so hereby he represents unto us the perfect frame of a godly man, who as he desires to be good universally and generally in every part, so to be best in the better part: If there be any part better than other, to be still better in that; not only in the body, but so much the more in the soul; and not only in the soul and mind, but so much the rather in the spirit of it, which is the bent and byas of the mind, the vigour and activity of it, he would be best in that.
and so hereby he represents unto us the perfect frame of a godly man, who as he Desires to be good universally and generally in every part, so to be best in the better part: If there be any part better than other, to be still better in that; not only in the body, but so much the more in the soul; and not only in the soul and mind, but so much the rather in the Spirit of it, which is the bent and bias of the mind, the vigour and activity of it, he would be best in that.
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He that's joined to the Lord, is one spirit. As on the contrary, by wickedness here, he has so much the more affinity with Satan, who lays siege to this part which is in us more than any other.
He that's joined to the Lord, is one Spirit. As on the contrary, by wickedness Here, he has so much the more affinity with Satan, who lays siege to this part which is in us more than any other.
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nor none which are so good, as those which are spiritually good. Look by how much Grace and Holiness does at any time take hold on our spirits, so much the better still we are.
nor none which Are so good, as those which Are spiritually good. Look by how much Grace and Holiness does At any time take hold on our spirits, so much the better still we Are.
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There is a dull kind of Religion in the VVorld, which goes no further than the brain and understanding, and which is fetcht out of the Principle of Philosophy and Natural Reason: Alas!
There is a dull kind of Religion in the World, which Goes no further than the brain and understanding, and which is fetched out of the Principle of Philosophy and Natural Reason: Alas!
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The second is what is meant by right. Now this is better exprest unto us by taking in the Translation in the Margin together with it, which renders it a constant spirit,
The second is what is meant by right. Now this is better expressed unto us by taking in the translation in the Margin together with it, which renders it a constant Spirit,
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and so the Original word Nakon seems to import. VVe find the very same word to be used to this purpose, Psal. 112.7. His heart is fixed, &c. Nakon libbo.
and so the Original word Nakon seems to import. We find the very same word to be used to this purpose, Psalm 112.7. His heart is fixed, etc. Nakon libbo.
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This is that which God especially regards and looks to in us, as we have heard formerly out of the sixth Verse of this Psalm, Behold, thou desirest Truth in the inward parts:
This is that which God especially regards and looks to in us, as we have herd formerly out of the sixth Verse of this Psalm, Behold, thou Desirest Truth in the inward parts:
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and dissembled with him with their tongue: for their heart was not right with him, neither were they stedfast in his Covenant. And so Hos. 7.14. They have not cryed unto me with their heart, when they howled upon their beds.
and dissembled with him with their tongue: for their heart was not right with him, neither were they steadfast in his Covenant. And so Hos. 7.14. They have not cried unto me with their heart, when they howled upon their Beds.
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They are like a deceitful bow, which turns aside, as it is also Psal. 78.57. This is that which God cannot abide, nor God's people when they come to themselves:
They Are like a deceitful bow, which turns aside, as it is also Psalm 78.57. This is that which God cannot abide, nor God's people when they come to themselves:
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and is a Searcher of the reins and spirits, and knows what is in man, as it is said of our blessed Saviour, Joh. 2.25. This is God's Prerogative and Property, whereby he is described, That createth the spirit, and declareth to man what is his thought, Amos 4.13. And so Jer. 17.10. I the Lord search the heart, I try the reins, &c. And so Revel. 2.23. we meet with the like expression.
and is a Searcher of the reins and spirits, and knows what is in man, as it is said of our blessed Saviour, John 2.25. This is God's Prerogative and Property, whereby he is described, That Createth the Spirit, and Declareth to man what is his Thought, Amos 4.13. And so Jer. 17.10. I the Lord search the heart, I try the reins, etc. And so Revel. 2.23. we meet with the like expression.
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Doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? This is that which should make us right in our spirits, and be careful of sincerity in them,
Does not he that pondereth the heart Consider it? and he that Keepeth thy soul, does not he know it? This is that which should make us right in our spirits, and be careful of sincerity in them,
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but then they quickly vanish, and die, and go out like a spark falling into the main Sea. But now David would prevent this in himself, he would not only have a good aim and intention,
but then they quickly vanish, and die, and go out like a spark falling into the main Sea. But now David would prevent this in himself, he would not only have a good aim and intention,
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when he found himself in a good temper and frame as to contributing to the building of the Temple, O Lord God of Abraham, &c. keep this for ever in the imagination of the thoughts of the heart of thy people,
when he found himself in a good temper and frame as to contributing to the building of the Temple, Oh Lord God of Abraham, etc. keep this for ever in the imagination of the thoughts of the heart of thy people,
and to go on still in goodness: This is called a cleaving to God's Testimonies, Psal. 119.31. I have stuck unto thy Testimonies, O Lord, &c. A determining to keep God's Word, Psal. 119.57. I have said, &c. An engaging of our hearts to draw nigh unto God, Jer. 30.21.
and to go on still in Goodness: This is called a cleaving to God's Testimonies, Psalm 119.31. I have stuck unto thy Testimonies, Oh Lord, etc. A determining to keep God's Word, Psalm 119.57. I have said, etc. an engaging of our hearts to draw High unto God, Jer. 30.21.
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And accordingly it is that which God's people have observed, Psal. 17.3. I have purposed that my mouth shall not transgress. Psal. 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgments. And Act. 11.23. Barnabas perswaded those of Antioch, that with full purpose of heart they would cleave unto the Lord.
And accordingly it is that which God's people have observed, Psalm 17.3. I have purposed that my Mouth shall not transgress. Psalm 119.106. I have sworn, and I will perform it, that I will keep thy righteous Judgments. And Act. 11.23. Barnabas persuaded those of Antioch, that with full purpose of heart they would cleave unto the Lord.
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In evil things, the more unsetled, the better; but in good things, the more unsetled, the worse. Now thus are these things here mentioned, which are Obedience and Reformation of life,
In evil things, the more unsettled, the better; but in good things, the more unsettled, the Worse. Now thus Are these things Here mentioned, which Are obedience and Reformation of life,
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Secondly, Let us take up Goodness at first upon good Grounds, and Motives, and Considerations: our continuance in Goodness is much according to our first embracing and undertaking of it.
Secondly, Let us take up goodness At First upon good Grounds, and Motives, and Considerations: our Continuance in goodness is much according to our First embracing and undertaking of it.
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The second is the manner of bestowing it, and that is by way of Renovation, And renew a right spirit, &c. As the clean heart must be created, so the right spirit must be renewed. This is that which the best that are have need of,
The second is the manner of bestowing it, and that is by Way of Renovation, And renew a right Spirit, etc. As the clean heart must be created, so the right Spirit must be renewed. This is that which the best that Are have need of,
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and accordingly it is that which the Scripture does so often invite us to, as Ephes. 4.23. Be ye renewed in the spirit of your mind. So Rom. 12.2. Be ye transformed by the renewing of your minds.
and accordingly it is that which the Scripture does so often invite us to, as Ephesians 4.23. Be you renewed in the Spirit of your mind. So Rom. 12.2. Be you transformed by the renewing of your minds.
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This Renovation (to open it a little to us) is of two sorts, either Specifical or Gradual: The Specifical Renovation, that is a renewing from the state of Nature, to the state of Grace;
This Renovation (to open it a little to us) is of two sorts, either Specifical or Gradual: The Specifical Renovation, that is a renewing from the state of Nature, to the state of Grace;
and this is that which they are called to, who are as yet in their unregenerate condition, who are renewed by being transformed in the place before-cited in the Romans, where the one explains the other, Be ye transformed by being renewed.
and this is that which they Are called to, who Are as yet in their unregenerate condition, who Are renewed by being transformed in the place before-cited in the Roman, where the one explains the other, Be you transformed by being renewed.
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The Gradual Renovation, that is a renewing from a state of Grace decayed, to Grace revived; and this was that which David here meant in this present Text, where he prays that God would renew him, &c. i. e. That he would repair the spiritual breaches upon his soul.
The Gradual Renovation, that is a renewing from a state of Grace decayed, to Grace revived; and this was that which David Here meant in this present Text, where he prays that God would renew him, etc. i. e. That he would repair the spiritual Breaches upon his soul.
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Therefore it is that in Scripture we find so often mention made of strengthening, Ephes. 3.16. That God would grant unto you, according to the riches of his glory, to be strengthened with might by his spirit in the inner man. And Col. 1.11.
Therefore it is that in Scripture we find so often mention made of strengthening, Ephesians 3.16. That God would grant unto you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man. And Col. 1.11.
our Love with a great deal of Remissness and Dis-affection joined with it; for which cause there is need of renewing and of repairing these Graces in us,
our Love with a great deal of Remissness and Disaffection joined with it; for which cause there is need of renewing and of repairing these Graces in us,
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First, It's matter of Caution, to keep us from security and presumption. Let no man from henceforth trust to Grace received, and so to think he is safe from that: No,
First, It's matter of Caution, to keep us from security and presumption. Let no man from henceforth trust to Grace received, and so to think he is safe from that: No,
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those that commit that great sin against the Holy Ghost, it is said that it is impossible to renew them again unto repentance, seeing they crucifie to themselves the Son of God afresh,
those that commit that great since against the Holy Ghost, it is said that it is impossible to renew them again unto Repentance, seeing they crucify to themselves the Son of God afresh,
Thirdly, It has in it a word of Excitement, even to put us hereupon to endeavour after this renewing. In other things we are ready enough to it, where we find any default, to make it up as soon as we can;
Thirdly, It has in it a word of Excitement, even to put us hereupon to endeavour After this renewing. In other things we Are ready enough to it, where we find any default, to make it up as soon as we can;
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It is not much matter what becomes of that, so this be well and flourishing; as the Apostle Paul himself intimates to us, 2 Corinth. 4.16. For which cause we faint not, but though our outward man perish, yet our inward man is renewed day by day.
It is not much matter what becomes of that, so this be well and flourishing; as the Apostle Paul himself intimates to us, 2 Corinth. 4.16. For which cause we faint not, but though our outward man perish, yet our inward man is renewed day by day.
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This is that which we should be careful of, and in a special manner endeavour, this daily and continual renewing of a right and gracious spirit within us:
This is that which we should be careful of, and in a special manner endeavour, this daily and continual renewing of a right and gracious Spirit within us:
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And indeed where there is the one, there will be also the other; where there's purity, there will be strength; and where there is Grace, there will be improvement, as Job 17.9. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. So Prov. 24.5. A wise man is strong;
And indeed where there is the one, there will be also the other; where there's purity, there will be strength; and where there is Grace, there will be improvement, as Job 17.9. The righteous shall hold on his Way, and he that hath clean hands shall be Stronger and Stronger. So Curae 24.5. A wise man is strong;
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yea, a man of knowledge increaseth strength. And agen, Prov. 4.18. The path of the just is as the shining light which shineth more and more to the perfect day.
yea, a man of knowledge increases strength. And again, Curae 4.18. The path of the just is as the shining Light which shines more and more to the perfect day.
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Therefore here in the Text, these two Petitions are joined together, Create in me, &c. And renew, &c. To help us herein, let us go to God to bestow this upon us, as David here does:
Therefore Here in the Text, these two Petitions Are joined together, Create in me, etc. And renew, etc. To help us herein, let us go to God to bestow this upon us, as David Here does:
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and Meditation, Hearing of the Word, Receiving of the Sacraments, &c. We must renew our Spirits in such ways as these, which are the Ordinances appointed by God to this intent.
and Meditation, Hearing of the Word, Receiving of the Sacraments, etc. We must renew our Spirits in such ways as these, which Are the Ordinances appointed by God to this intent.
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and which hath strength and substance in it, which is able to nourish. It is not strong Lines, but strong Truths, the words of piety and soberness; and these also strongly received:
and which hath strength and substance in it, which is able to nourish. It is not strong Lines, but strong Truths, the words of piety and soberness; and these also strongly received:
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and that both as the Pattern and Sample which they are repaired and restored unto, as likewise the Power and Virtue which they are restored and repaired by. It is He that repairs our breaches for us.
and that both as the Pattern and Sample which they Are repaired and restored unto, as likewise the Power and Virtue which they Are restored and repaired by. It is He that repairs our Breaches for us.
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If the evils and inconveniences of sin were but as well apprehended afore-hand, as they are discerned and felt afterward, men would not be so ready to commit it as for the most part they are.
If the evils and inconveniences of since were but as well apprehended aforehand, as they Are discerned and felt afterwards, men would not be so ready to commit it as for the most part they Are.
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Now when lust is satisfied, and the acts of wickedness past, and the seeming and false pleasure and contentment of sin is once over, they have then leasure to meditate on the danger and mischief which is following upon it.
Now when lust is satisfied, and the acts of wickedness past, and the seeming and false pleasure and contentment of since is once over, they have then leisure to meditate on the danger and mischief which is following upon it.
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He begins now to consider with himself what danger and hazard he was now in from those sins which he had hitherto committed, and falls to a seeking of God for the preventing and keeping it off from him, that it might not (as he knew he had deserved) happen unto him, Cast me not away from thy presence,
He begins now to Consider with himself what danger and hazard he was now in from those Sins which he had hitherto committed, and falls to a seeking of God for the preventing and keeping it off from him, that it might not (as he knew he had deserved) happen unto him, Cast me not away from thy presence,
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and that is of the Nature of these Punishments, what they were, which (we may perceive) were still spiritual; These were those which David so declined.
and that is of the Nature of these Punishments, what they were, which (we may perceive) were still spiritual; These were those which David so declined.
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That Spiritual Persons are commonly most afraid of Spiritual Judgments. There were divers other things besides, which David had cause to suspect as coming upon him, and so to tremble at them.
That Spiritual Persons Are commonly most afraid of Spiritual Judgments. There were diverse other things beside, which David had cause to suspect as coming upon him, and so to tremble At them.
and he might well think that he deserved as much from God himself. He might have considered also what God had threatned to himself by the Prophet Nathan, That the Sword should not depart from his House, 2 Sam. 12.10.
and he might well think that he deserved as much from God himself. He might have considered also what God had threatened to himself by the Prophet Nathan, That the Sword should not depart from his House, 2 Sam. 12.10.
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This is that which affects holy Persons above any thing else, such evils as pinch them within the compass of Religion and Christianity, and which interrupt the freedom of their Communion with God Himself;
This is that which affects holy Persons above any thing Else, such evils as pinch them within the compass of Religion and Christianity, and which interrupt the freedom of their Communion with God Himself;
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And the reason of it is this, namely, because they very well know, and are in their Judgments and Understandings convinced that these are the greatest evils of all.
And the reason of it is this, namely, Because they very well know, and Are in their Judgments and Understandings convinced that these Are the greatest evils of all.
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Evil men understand not Judgment, but they that seek the Lord understand all things, says Solomon, Prov. 28.5. The People of God they understand the Nature of Spiritual Judgments, that they are the greatest and saddest of any;
Evil men understand not Judgement, but they that seek the Lord understand all things, Says Solomon, Curae 28.5. The People of God they understand the Nature of Spiritual Judgments, that they Are the greatest and Saddest of any;
for Grace does not take away in us natural affection) but what is it, (I say) that makes men to be so much in these things? it is because they understand what they mean.
for Grace does not take away in us natural affection) but what is it, (I say) that makes men to be so much in these things? it is Because they understand what they mean.
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Why now thus it is also in Spirituals: God's Children, because they know what it is to enjoy God's presence, therefore they are so afraid of being deprived of it.
Why now thus it is also in Spirituals: God's Children, Because they know what it is to enjoy God's presence, Therefore they Are so afraid of being deprived of it.
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When God afflicts men with Spiritual Judgments, which it may be they do not regard, he has other Judgments for them, following of them, which they are more sensible of,
When God afflicts men with Spiritual Judgments, which it may be they do not regard, he has other Judgments for them, following of them, which they Are more sensible of,
not only in reference to the advantage of our inward man, but likewise to the security of our outward, which is much hazarded from the want of the other.
not only in Referente to the advantage of our inward man, but likewise to the security of our outward, which is much hazarded from the want of the other.
And the loss of God's Spirit for a time, it tends to the loss of it for ever: this it does in its own Nature, however through the goodness of God it does not always take effect;
And the loss of God's Spirit for a time, it tends to the loss of it for ever: this it does in its own Nature, however through the Goodness of God it does not always take Effect;
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Which therefore accordingly should serve to awaken men in this particular, to consider of things aright, that namely, These Spiritual Judgments are the worst Judgments of all;
Which Therefore accordingly should serve to awaken men in this particular, to Consider of things aright, that namely, These Spiritual Judgments Are the worst Judgments of all;
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Er and Onan God slew them presently for their wicked and ungodly carriage; The Sodomites smitten with corporal blindness for their inordinate lusts;
Er and Onan God slew them presently for their wicked and ungodly carriage; The Sodomites smitten with corporal blindness for their inordinate Lustiest;
We begin at this time with the first, as it lies here before us in the order of the words of the Text, his declining of expulsion from the presence of God, Cast me not away from thy presence.
We begin At this time with the First, as it lies Here before us in the order of the words of the Text, his declining of expulsion from the presence of God, Cast me not away from thy presence.
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First, That there is a special and more peculiar presence which the people of God have with him, and he with them, Thy presence. Secondly, That it is a most sad and grievous condition for any to be cast out of this presence; David here earnestly begs and prays to God that he would not cast him out of it.
First, That there is a special and more peculiar presence which the people of God have with him, and he with them, Thy presence. Secondly, That it is a most sad and grievous condition for any to be cast out of this presence; David Here earnestly begs and prays to God that he would not cast him out of it.
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Thirdly, That the guilt of some heinous and more notorious sin, does much indanger this casting out: whiles David was now conscious to himself of these great sins which he had committed, he was now justly and upon good ground afraid lest he should be cast out of the presence of God.
Thirdly, That the guilt of Some heinous and more notorious since, does much endanger this casting out: while David was now conscious to himself of these great Sins which he had committed, he was now justly and upon good ground afraid lest he should be cast out of the presence of God.
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and he with them, Thy presence. There's a common and general presence which God has with all his Creatures, which they cannot be removed from, viz. The presence of his Essence, whereby he fills all things:
and he with them, Thy presence. There's a Common and general presence which God has with all his Creatures, which they cannot be removed from, viz. The presence of his Essence, whereby he fills all things:
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Do not I fill Heaven and Earth? says he, Jer. 23.24. And Psal. 139.7. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into Heaven, thou art there:
Do not I fill Heaven and Earth? Says he, Jer. 23.24. And Psalm 139.7. Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into Heaven, thou art there:
This is an ordinary expression of such a matter as this is, as we shall find in the Language of Scripture. Thus Prov. 22.29. Seest thou a man diligent in his business? He shall stand before Kings;
This is an ordinary expression of such a matter as this is, as we shall find in the Language of Scripture. Thus Curae 22.29. See thou a man diligent in his business? He shall stand before Kings;
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and that hear thy wisdom, the words of the Queen of Sheba to Solomon, concerning those that attended upon him, where one phrase is explicated by another;
and that hear thy Wisdom, the words of the Queen of Sheba to Solomon, Concerning those that attended upon him, where one phrase is explicated by Another;
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those that stood before him, they were his Servants. So agen, Matth. 18.10. speaking of the Angels of the least Saints, They always behold the face of my Father which is in Heaven:
those that stood before him, they were his Servants. So again, Matthew 18.10. speaking of the Angels of the least Saints, They always behold the face of my Father which is in Heaven:
so far forth as we are used and imployed by him in any work which he commits to our trust, especially of Publick Service, whether in Church or Commonwealth.
so Far forth as we Are used and employed by him in any work which he commits to our trust, especially of Public Service, whither in Church or Commonwealth.
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when he gives not only an opportunity of service, but also strength and present virtue for the discharge of it. Thus Luk. 5.17. when divers came to Christ with their Diseases, it is said, That the power of the Lord was present to heal them; i. e.
when he gives not only an opportunity of service, but also strength and present virtue for the discharge of it. Thus Luk. 5.17. when diverse Come to christ with their Diseases, it is said, That the power of the Lord was present to heal them; i. e.
God now shewed forth his power in Christ, who was ready to deliver them. So Act. 10.38. it is said of Jesus of Nazareth, that He went about doing good, and healing all that were oppressed of the Devil; For God was with him;
God now showed forth his power in christ, who was ready to deliver them. So Act. 10.38. it is said of jesus of Nazareth, that He went about doing good, and healing all that were oppressed of the devil; For God was with him;
This was that which God promised to Moses, when he sent him upon a special Imployment, Exod. 33.14. he said, My Presence shall go with thee, and I will give thee rest;
This was that which God promised to Moses, when he sent him upon a special Employment, Exod 33.14. he said, My Presence shall go with thee, and I will give thee rest;
and Moses returned back agen upon him, Verse 15. of the same Chapter, If thy Presence go not with us, carry us not up hence, &c. The third is the Presence of Admission to Worship and Divine Ordinances.
and Moses returned back again upon him, Verse 15. of the same Chapter, If thy Presence go not with us, carry us not up hence, etc. The third is the Presence of Admission to Worship and Divine Ordinances.
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for the performance of solemn Worship and Service was reckoned to be in his Presence. Thus Psal. 132.7, 8. We will go into his Tabernacle, we will worship at his Footstool.
for the performance of solemn Worship and Service was reckoned to be in his Presence. Thus Psalm 132.7, 8. We will go into his Tabernacle, we will worship At his Footstool.
O when shall I come and appear in the presence of God? In the presence of God, that is, in his Ordinances, wherein God does especially exhibit himself.
Oh when shall I come and appear in the presence of God? In the presence of God, that is, in his Ordinances, wherein God does especially exhibit himself.
The fourth and last, which is the chiefest of all, and that which seems here chiefly to be intended, is the presence of God's gracious Acceptance and Communion with the Soul. Then we are said to be in God's presence after a special and peculiar manner,
The fourth and last, which is the chiefest of all, and that which seems Here chiefly to be intended, is the presence of God's gracious Acceptance and Communion with the Soul. Then we Are said to be in God's presence After a special and peculiar manner,
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when he does reveal himself as near unto us, and as well pleased with us, and does also draw our hearts to a special delight and complacency in himself.
when he does reveal himself as near unto us, and as well pleased with us, and does also draw our hearts to a special delight and complacency in himself.
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This is such a business as is not capable of demonstration to another, but is only known by sense and experience, but yet it is such as all the Servants of God have upon occasion made profession of.
This is such a business as is not capable of demonstration to Another, but is only known by sense and experience, but yet it is such as all the Servants of God have upon occasion made profession of.
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nay, endeavour that it may be in us always. We should not content our selves with God's general presence, the presence of his Essence, in regard whereof he is said not to be far from every one of us;
nay, endeavour that it may be in us always. We should not content our selves with God's general presence, the presence of his Essence, in regard whereof he is said not to be Far from every one of us;
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for in him we live, move, and have our being, Act. 17.27, 28. But we should endeavour after the presence of his Grace, that so in this sense we may not be NONLATINALPHABET, Atheists, and without God in the world, as the Apostle expresses it in Ephes. 2.12.
for in him we live, move, and have our being, Act. 17.27, 28. But we should endeavour After the presence of his Grace, that so in this sense we may not be, Atheists, and without God in the world, as the Apostle Expresses it in Ephesians 2.12.
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That's the first Point, There is such a Presence, &c. The second is, That it is a most sad and grievous condition for any to be cast out of this Presence:
That's the First Point, There is such a Presence, etc. The second is, That it is a most sad and grievous condition for any to be cast out of this Presence:
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This is clear from David 's so earnest deprecating and declining of it, Cast me not, &c. And it holds good according to all those senses and exceptions of God's Presence which we have hitherto mentioned to you;
This is clear from David is so earnest deprecating and declining of it, Cast me not, etc. And it holds good according to all those Senses and exceptions of God's Presence which we have hitherto mentioned to you;
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how much worse is it then for them to be cashiered and discarded of God's service? How should all men be afraid of this? and even in this sense pray to God that he would not cast them out of his Presence,
how much Worse is it then for them to be Cashiered and discarded of God's service? How should all men be afraid of this? and even in this sense pray to God that he would not cast them out of his Presence,
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but rather make them Vessels of Honour fit for their Master's use? Sometimes God does in a way of favour not put them properly out of service, but when they have done him a great deal of work, he gives them their Quietus est, and discharges them honourably: This is a very great Blessing, and does not come under this Notion of expulsion from his presence.
but rather make them Vessels of Honour fit for their Masters use? Sometime God does in a Way of favour not put them properly out of service, but when they have done him a great deal of work, he gives them their Quietus est, and discharges them honourably: This is a very great Blessing, and does not come under this Notion of expulsion from his presence.
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But when God in anger and indignation does refuse either at all to imploy them, or by reason of some provocation does refuse to continue them in it, as the Lord with the unjust Steward in the Gospel, Give an account of thy Stewardship,
But when God in anger and Indignation does refuse either At all to employ them, or by reason of Some provocation does refuse to continue them in it, as the Lord with the unjust Steward in the Gospel, Give an account of thy Stewardship,
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as there are some idle persons which care not to be serviceable in any lawful calling, others decline those services which God in Providence calls them to,
as there Are Some idle Persons which care not to be serviceable in any lawful calling, Others decline those services which God in Providence calls them to,
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what do those but with Jonah, flee from the presence of the Lord? as we find that expression used of him, Jonah 1.3. who when God would have sent him to Nineveh, ran to Tarshish;
what do those but with Jonah, flee from the presence of the Lord? as we find that expression used of him, Jonah 1.3. who when God would have sent him to Nineveh, ran to Tarshish;
As in the Ministry, it is not so much the presence of people, a full and large Congregation, (though that have its opportunities with it) as rather the presence of God himself in it:
As in the Ministry, it is not so much the presence of people, a full and large Congregation, (though that have its opportunities with it) as rather the presence of God himself in it:
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They that relish not the sweetness of the Ordinances then when they enjoy them, they make nothing of the loss of the Ordinances then when they want them.
They that relish not the sweetness of the Ordinances then when they enjoy them, they make nothing of the loss of the Ordinances then when they want them.
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But David, and such as he was, have other apprehensions of these things, and that for good cause, whatever Atheistical persons, and such as have no tincture of Religion may esteem of it, it is a very great Judgment to be excluded from the Publick Assemblies,
But David, and such as he was, have other apprehensions of these things, and that for good cause, whatever Atheistical Persons, and such as have no tincture of Religion may esteem of it, it is a very great Judgement to be excluded from the Public Assemblies,
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And if it be such a Judgment to be deprived of them passively, what is it then to be so actively? what is it for People to deprive themselves of them by their own wilful neglect and contempt of them.
And if it be such a Judgement to be deprived of them passively, what is it then to be so actively? what is it for People to deprive themselves of them by their own wilful neglect and contempt of them.
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for God's beholding of us; passively, for being beholden by us: now either of these did David look upon as a sad affliction to be deprived of, either of God's gracious looking upon him, or his comfortable looking upon God; and in reference to either does he say, Cast me not out of thy presence.
for God's beholding of us; passively, for being beholden by us: now either of these did David look upon as a sad affliction to be deprived of, either of God's gracious looking upon him, or his comfortable looking upon God; and in Referente to either does he say, Cast me not out of thy presence.
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First, Taking it actively, for God's gracious looking upon him, he would not be deprived of that; he would not have God to express himself as a stranger to him, or to deny him his former freedom with him:
First, Taking it actively, for God's gracious looking upon him, he would not be deprived of that; he would not have God to express himself as a stranger to him, or to deny him his former freedom with him:
Agen, Secondly, Take it passively, for the comfortable beholding of God, it is sad also to be deprived of this, when they cannot see the beauty and glory of the Lord, Psal. 63.2. when they cannot behold him shining forth to them in the face of Jesus Christ:
Again, Secondly, Take it passively, for the comfortable beholding of God, it is sad also to be deprived of this, when they cannot see the beauty and glory of the Lord, Psalm 63.2. when they cannot behold him shining forth to them in the face of jesus christ:
the punishment of sense in the feeling of exquisite torments, and the punishment of loss in being deprived of the Beatifical Vision and glorious sight of God himself.
the punishment of sense in the feeling of exquisite torments, and the punishment of loss in being deprived of the Beatifical Vision and glorious sighed of God himself.
This is done partially, and representatively here in this life, which therefore David does here decline as a most sad and miserable condition, which indeed it is; and that's the second Observation.
This is done partially, and representatively Here in this life, which Therefore David does Here decline as a most sad and miserable condition, which indeed it is; and that's the second Observation.
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The third is this, That the guilt of more notorious sins does hazard and endanger this: whiles David was conscious to himself of those great sins which he had now committed, he was afraid lest herefrom he should be cast out of God's presence.
The third is this, That the guilt of more notorious Sins does hazard and endanger this: while David was conscious to himself of those great Sins which he had now committed, he was afraid lest herefrom he should be cast out of God's presence.
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First, As to the presence of Imployment, it does endanger the exclusion from that; God will not in such cases as those vouchsafe to use men in his service,
First, As to the presence of Employment, it does endanger the exclusion from that; God will not in such cases as those vouchsafe to use men in his service,
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but lays them aside as persons of no worth, when they once fall into them. Therefore 1 Cor. 9.27. Paul says that he kept under his body, and brought it into subjection, lest when, as formerly, he had preached to others, NONLATINALPHABET, he should at last become a cast-away, NONLATINALPHABET, a man unacceptable for service.
but lays them aside as Persons of no worth, when they once fallen into them. Therefore 1 Cor. 9.27. Paul Says that he kept under his body, and brought it into subjection, lest when, as formerly, he had preached to Others,, he should At last become a castaway,, a man unacceptable for service.
Such as these they are reprobate silver, and so shall be called, because the Lord has rejected them, Jer. 6.30. There are some sins more especially which have an influence hereupon; as, First, Pride and Self-conceitedness;
Such as these they Are Reprobate silver, and so shall be called, Because the Lord has rejected them, Jer. 6.30. There Are Some Sins more especially which have an influence hereupon; as, First, Pride and Self-conceitedness;
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then he blasts their Parts and Wits to them. Fourthly, Base and sinister ends, when men have false and unworthy Principles, which act them, and set them on work;
then he blasts their Parts and Wits to them. Fourthly, Base and sinister ends, when men have false and unworthy Principles, which act them, and Set them on work;
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Thirdly, As to the Presence of the Ordinances, there's an ejection also from them, sometimes in Divine Providence denying of an opportunity, sometimes in special exercise of Judgments,
Thirdly, As to the Presence of the Ordinances, there's an ejection also from them, sometime in Divine Providence denying of an opportunity, sometime in special exercise of Judgments,
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Lastly, And especially still as to the presence of God's Grace and Favour exprest, Cast out of that: God knows not how to look favourably upon a rebellious Child;
Lastly, And especially still as to the presence of God's Grace and Favour expressed, Cast out of that: God knows not how to look favourably upon a rebellious Child;
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and so much of the first general in the Text, viz. David 's declining of expulsion from the presence of God, in these words, Cast me not out of thy presence.
and so much of the First general in the Text, viz. David is declining of expulsion from the presence of God, in these words, Cast me not out of thy presence.
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but out of his affection, expressing his desires still to retain it, and more particularly begging of God that he might not lose the measure and degrees of it in him, which he felt now to begin to decay;
but out of his affection, expressing his Desires still to retain it, and more particularly begging of God that he might not loose the measure and Degrees of it in him, which he felt now to begin to decay;
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For this we must add by the way, That when we teach that the Spirit of God cannot be quite taken away from Believers, we do not hereby deny but that of it self it is as well extinguishable as any other habit besides of the Soul;
For this we must add by the Way, That when we teach that the Spirit of God cannot be quite taken away from Believers, we do not hereby deny but that of it self it is as well extinguishable as any other habit beside of the Soul;
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and the vigor of them taken away from them, which therefore David here begs of God that it might not be so done with him. And indeed this is such as every good Heart trembles at to think of,
and the vigor of them taken away from them, which Therefore David Here begs of God that it might not be so done with him. And indeed this is such as every good Heart trembles At to think of,
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When Christians do at any time venture upon such notorious crimes as these are, they go the very next door to the absolute quenching and extinguishing of the Spirit of God in them,
When Christians do At any time venture upon such notorious crimes as these Are, they go the very next door to the absolute quenching and extinguishing of the Spirit of God in them,
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and there were common Gifts of the Spirit which David was now afraid might be taken away from him, according to a threefold capacity in which he was, 1. Of a King; 2. Of a Souldier; and, 3. Of a Prophet.
and there were Common Gifts of the Spirit which David was now afraid might be taken away from him, according to a threefold capacity in which he was, 1. Of a King; 2. Of a Soldier; and, 3. Of a Prophet.
i. e. Take not from me the Spirit of Government. David was afraid of this, that having provoked God as he had now done by his sin, God should have taken away this Spirit from him, as he did from Saul before him.
i. e. Take not from me the Spirit of Government. David was afraid of this, that having provoked God as he had now done by his since, God should have taken away this Spirit from him, as he did from Saul before him.
God gave him another Heart, and turned him into another man, as it is recorded of him, 1 Sam. 10.6, 9. But now having rebelled against God, he had this Spirit of God taken from him, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him:
God gave him Another Heart, and turned him into Another man, as it is recorded of him, 1 Sam. 10.6, 9. But now having rebelled against God, he had this Spirit of God taken from him, 1 Sam. 16.14. The Spirit of the Lord departed from him, and an evil Spirit from the Lord troubled him:
this it lays him flat, and possesses him with a Spirit of Horrour; as it is said of Him in Isai. 7.2. His Heart was moved, and the Heart of his People, as the Trees of the Wood are moved with the Wind;
this it lays him flat, and Possesses him with a Spirit of Horror; as it is said of Him in Isaiah 7.2. His Heart was moved, and the Heart of his People, as the Trees of the Wood Are moved with the Wind;
that is, They were full of trembling and astonishment. This is the effect and consequent of some more grievous and heinous miscarriage, and David was justly jealous of it.
that is, They were full of trembling and astonishment. This is the Effect and consequent of Some more grievous and heinous miscarriage, and David was justly jealous of it.
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) but however, there is no question but there was some difference and alteration upon his Spirit in this respect; or if not actually inflicted, yet feared, and upon very good ground, which drew this prayer from him;
) but however, there is no question but there was Some difference and alteration upon his Spirit in this respect; or if not actually inflicted, yet feared, and upon very good ground, which drew this prayer from him;
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Take this Spirit of God in whatsoever Gifts of it ye please, whether of Government, or of Fortitude, or of Prophecy, or of whatever other ye can name, it is very sad to be deprived of them,
Take this Spirit of God in whatsoever Gifts of it you please, whither of Government, or of Fortitude, or of Prophecy, or of whatever other you can name, it is very sad to be deprived of them,
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This it is, not only as an Argument and Symptom of God's displeasure, but also in the thing it self; which by how much the better it is, so much the worse is it to be deprived of it,
This it is, not only as an Argument and symptom of God's displeasure, but also in the thing it self; which by how much the better it is, so much the Worse is it to be deprived of it,
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If he does vouchsafe sometimes to impart himself in his common Gifts, as he does now and then even to the vilest sorts of men; yet he does but so much the more aggravate their Judgment and Condemnation from it,
If he does vouchsafe sometime to impart himself in his Common Gifts, as he does now and then even to the Vilest sorts of men; yet he does but so much the more aggravate their Judgement and Condemnation from it,
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and that in all kinds whatsoever, in the loss of their common gifts, and in the abatement of their sanctifying; there will be a mighty confusion and distraction upon them in this respect,
and that in all Kinds whatsoever, in the loss of their Common Gifts, and in the abatement of their sanctifying; there will be a mighty confusion and distraction upon them in this respect,
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But so much for that, viz. The second Spiritual Judgment which David here declined and prayed so against, which was the Deprivation of God's holy Spirit.
But so much for that, viz. The second Spiritual Judgement which David Here declined and prayed so against, which was the Deprivation of God's holy Spirit.
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The Expressions of the Prophet David in this Scripture, are very uncertain, and up and down; which do argue a great deal of perplexity and trouble of spirit in him.
The Expressions of the Prophet David in this Scripture, Are very uncertain, and up and down; which do argue a great deal of perplexity and trouble of Spirit in him.
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Sometimes he speaks of himself as one that feared the losing of Grace, and the taking away of that from him, which at present he did enjoy, Cast me not away from thy presence,
Sometime he speaks of himself as one that feared the losing of Grace, and the taking away of that from him, which At present he did enjoy, Cast me not away from thy presence,
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Sometimes agen he speaks of himself as one that had lost Grace already, and still afraid of losing more; and in this Verse which we are now, (in order) with God's assistance, to handle at this time, the twelfth Verse of this Psalm, Restore unto me the joy of thy Salvation,
Sometime again he speaks of himself as one that had lost Grace already, and still afraid of losing more; and in this Verse which we Are now, (in order) with God's assistance, to handle At this time, the twelfth Verse of this Psalm, Restore unto me the joy of thy Salvation,
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IN this present Verse before us, we have two Petitions more, which David presents to God in this condition in which he now was, which may serve to make up the Branches of our present Discourse.
IN this present Verse before us, we have two Petitions more, which David presents to God in this condition in which he now was, which may serve to make up the Branches of our present Discourse.
The first is laid down in those words, Restore unto me, &c. The second in these, And uphold me, &c. We begin in order with the first, Restore unto me the joy, &c. Wherein agen we have these three particulars considerable:
The First is laid down in those words, Restore unto me, etc. The second in these, And uphold me, etc. We begin in order with the First, Restore unto me the joy, etc. Wherein again we have these three particulars considerable:
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Restauration is not a simple Collation, a bestowing of somewhat anew, but a return of somewhat again which has been formerly bestowed: so that whiles David prays that the joy of God's Salvation might be now restored unto him, he does hereby intimate that a time there was, when as indeed he was made partaker of it,
Restauration is not a simple Collation, a bestowing of somewhat anew, but a return of somewhat again which has been formerly bestowed: so that while David prays that the joy of God's Salvation might be now restored unto him, he does hereby intimate that a time there was, when as indeed he was made partaker of it,
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Thou hast put gladness into my heart, &c. says David elsewhere, Psal. 4.7. There are few of the Servants of God but sooner or latter, whiles they pass through this World, have their hearts and spirits enlarged with this joy whereof we now speak.
Thou hast put gladness into my heart, etc. Says David elsewhere, Psalm 4.7. There Are few of the Servants of God but sooner or latter, while they pass through this World, have their hearts and spirits enlarged with this joy whereof we now speak.
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Indeed the times of conferring it are promiscuous, and such as cannot be set by us determinedly; but yet there are three seasons especially wherein it is more peculiarly vouchsafed:
Indeed the times of conferring it Are promiscuous, and such as cannot be Set by us determinedly; but yet there Are three seasons especially wherein it is more peculiarly vouchsafed:
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First, Upon conflict with great Temptations, when Christians have wrestled much with Satan, and their own Corruptions, and through God's Grace got some victory over them, God does then in such cases crown them with the spirit of joy, and greater consolation. Thus Rev. 2.17.
First, Upon conflict with great Temptations, when Christians have wrestled much with Satan, and their own Corruptions, and through God's Grace god Some victory over them, God does then in such cases crown them with the Spirit of joy, and greater consolation. Thus Rev. 2.17.
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Thus we know it was with that holy man Job, his conflicts were the forerunners of his joy. Those which yield to every Temptation and Corruption which seizes upon them, they cannot expect to have this inward and spiritual comfort which is here mentioned, but the contrary rather;
Thus we know it was with that holy man Job, his conflicts were the forerunners of his joy. Those which yield to every Temptation and Corruption which seizes upon them, they cannot expect to have this inward and spiritual Comfort which is Here mentioned, but the contrary rather;
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When Christians are so careful of themselves, and so afraid of displeasing of God, as that they will sometimes rather restrain themselves of their lawful comforts, than run an hazard of the breach of God's Law, God does in this case abundantly recompence it, and make it up to them in the joy of his Salvation, and the witness of his Spirit in their hearts.
When Christians Are so careful of themselves, and so afraid of displeasing of God, as that they will sometime rather restrain themselves of their lawful comforts, than run an hazard of the breach of God's Law, God does in this case abundantly recompense it, and make it up to them in the joy of his Salvation, and the witness of his Spirit in their hearts.
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Secondly, Upon suffering of great Afflictions; This is another occasion of this joy, Psal. 94.19. In the multitude of my thoughts within me, thy comforts delight my Soul. God's comforts they come in the midst of trouble and distracting thoughts.
Secondly, Upon suffering of great Afflictions; This is Another occasion of this joy, Psalm 94.19. In the multitude of my thoughts within me, thy comforts delight my Soul. God's comforts they come in the midst of trouble and distracting thoughts.
Thirdly, Upon undertaking of some special Service. When God has any work more than ordinary for his Servants to do, he does then think fitting to oyl the wheels of their Souls with this joy of gladness, from whence they may more cheerfully perform it:
Thirdly, Upon undertaking of Some special Service. When God has any work more than ordinary for his Servants to do, he does then think fitting to oil the wheels of their Souls with this joy of gladness, from whence they may more cheerfully perform it:
Salvation is one thing, and the joy of Salvation is another. As for Salvation it self, that is such as cannot be taken away from God's Servants, they have always a right unto it, and an interest in it:
Salvation is one thing, and the joy of Salvation is Another. As for Salvation it self, that is such as cannot be taken away from God's Servants, they have always a right unto it, and an Interest in it:
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Thus we see it was with the Apostles after Christ's decease, when they were to manage the great Affairs of the Church, and preaching of the Gospel, Christ poured forth his Spirit upon them in great abundance, not only as to matter of enablement, but as to matter of encouragement; not only as to assistance, but as to comfort, and exceeding joy; and so he does likewise proportionably with other of his Servants still, even to this present day.
Thus we see it was with the Apostles After Christ's decease, when they were to manage the great Affairs of the Church, and preaching of the Gospel, christ poured forth his Spirit upon them in great abundance, not only as to matter of enablement, but as to matter of encouragement; not only as to assistance, but as to Comfort, and exceeding joy; and so he does likewise proportionably with other of his Servants still, even to this present day.
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This is that then (for the Ʋse of it) which we should labour to find in our selves; seeing there is such a thing as this is, that we be partakers of it for our particulars,
This is that then (for the Ʋse of it) which we should labour to find in our selves; seeing there is such a thing as this is, that we be partakers of it for our particulars,
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But I will not insist upon this Point now, having spoken already, and very lately, at large of it, out of the eighth Verse of this Psalm, in these words, Make me to hear joy and gladness.
But I will not insist upon this Point now, having spoken already, and very lately, At large of it, out of the eighth Verse of this Psalm, in these words, Make me to hear joy and gladness.
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that's also in this desire of restitution, a present want of what has formerly been enjoyed: And so it shews us another case and condition which the Children of God are capable of,
that's also in this desire of restitution, a present want of what has formerly been enjoyed: And so it shows us Another case and condition which the Children of God Are capable of,
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And so here from the Text; we see it was so de facto in the Prophet David, and therefore we may be sure it may be proportionably in any other besides him;
And so Here from the Text; we see it was so de facto in the Prophet David, and Therefore we may be sure it may be proportionably in any other beside him;
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He now and then shews his Sovereignty and Prerogative in this particular, as he did in Job. This teaches us therefore not to lay our chiefest stress hereupon.
He now and then shows his Sovereignty and Prerogative in this particular, as he did in Job. This Teaches us Therefore not to lay our chiefest stress hereupon.
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Though this joy and comfortable temper of a Christian be very desirable, (as we shall hear more hereafter) yet we should not make this our principal bottom and foundation,
Though this joy and comfortable temper of a Christian be very desirable, (as we shall hear more hereafter) yet we should not make this our principal bottom and Foundation,
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A Christians life is in faith rather than in feeling; therefore if he judges of his state and condition as to eternal Salvation, according to this he may very much deceive himself,
A Christians life is in faith rather than in feeling; Therefore if he judges of his state and condition as to Eternal Salvation, according to this he may very much deceive himself,
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there was no other likelihood or probability for it; no less could be expected: And so there is this in it, That great sins are destructive of great comforts:
there was no other likelihood or probability for it; no less could be expected: And so there is this in it, That great Sins Are destructive of great comforts:
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When I say great sins, it is not to lessen or extenuate any, (for no sin is properly small) but yet all are not equal and alike, there is a difference and distinction of them,
When I say great Sins, it is not to lessen or extenuate any, (for no since is properly small) but yet all Are not equal and alike, there is a difference and distinction of them,
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sins of weakness and humane infirmity, which are bewailed and strived against by God's Servants, (as I have formerly hinted to you) they do not darken God's countenance to his Servants,
Sins of weakness and humane infirmity, which Are bewailed and strived against by God's Servants, (as I have formerly hinted to you) they do not darken God's countenance to his Servants,
Now this is the case with such sins as these, they do exceedingly wound the spirit, and lay the conscience exceedingly waste: they break the bones, as I have formerly shewn you out of the foregoing Verse.
Now this is the case with such Sins as these, they do exceedingly wound the Spirit, and lay the conscience exceedingly waste: they break the bones, as I have formerly shown you out of the foregoing Verse.
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even so is it with crackt Consciences, they have no rest (much less joy ) in themselves, but rather the contrary affections of horrour and anguish of Soul. This we may observe in several instances;
even so is it with cracked Consciences, they have no rest (much less joy) in themselves, but rather the contrary affections of horror and anguish of Soul. This we may observe in several instances;
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And so Cain his Son, after him, what a perplexity did the guilt of his Conscience work in him? And so Peter, (a better man than he) when he had sinned, what sadness did it procure him,
And so Cain his Son, After him, what a perplexity did the guilt of his Conscience work in him? And so Peter, (a better man than he) when he had sinned, what sadness did it procure him,
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Now it is of the Spirit precisely considered in its work of Holiness and Sanctification, so that where Holiness and Sanctification is diminisht, joy will likewise be diminisht with it.
Now it is of the Spirit precisely considered in its work of Holiness and Sanctification, so that where Holiness and Sanctification is diminished, joy will likewise be diminished with it.
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This we may in part take notice of from the very connexion in the Text, in the conjunction of this Verse with the last clause of that before, Take not away thy holy Spirit from me, and Restore unto me the joy of thy Salvation:
This we may in part take notice of from the very connexion in the Text, in the conjunction of this Verse with the last clause of that before, Take not away thy holy Spirit from me, and Restore unto me the joy of thy Salvation:
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No more will God to those which are his Children, when they are guilty of such miscarriages against him, he will not vouchsafe them his countenance or gracious presence;
No more will God to those which Are his Children, when they Are guilty of such miscarriages against him, he will not vouchsafe them his countenance or gracious presence;
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and as long as they are excluded his presence, how can they be any other than deprived of spiritual comfort? And thus ye see an account of the Point in these particulars, why great sins are destructive of great joy:
and as long as they Are excluded his presence, how can they be any other than deprived of spiritual Comfort? And thus you see an account of the Point in these particulars, why great Sins Are destructive of great joy:
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Now what does all this come to, but to that which we have formerly prest upon the like Considerations? That therefore we take heed of such courses as these are:
Now what does all this come to, but to that which we have formerly pressed upon the like Considerations? That Therefore we take heed of such courses as these Are:
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Sins of wilfulness and presumption, they do in the nature of the thing (as I have formerly declared) deprive even of Salvation it self, (upon which account the Apostle tells us,
Sins of wilfulness and presumption, they do in the nature of the thing (as I have formerly declared) deprive even of Salvation it self, (upon which account the Apostle tells us,
and tells us again, That they which do such things shall not inherit the Kingdom of God, Gal. 5.21.) But they do moreover actually, and in the very event deprive of the joy of Salvation whosoever are involved in them, that so we may be all of us seriously deterred from them,
and tells us again, That they which do such things shall not inherit the Kingdom of God, Gal. 5.21.) But they do moreover actually, and in the very event deprive of the joy of Salvation whosoever Are involved in them, that so we may be all of us seriously deterred from them,
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than that any should make his glorying void, his Apostolical and Ministerial joy, with which so he might finish his course, he counted not his own life to be dear unto him, Act. 20.24.
than that any should make his glorying void, his Apostolical and Ministerial joy, with which so he might finish his course, he counted not his own life to be dear unto him, Act. 20.24.
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But what may we then think of Christian joy, and the joy of Salvation? who would willingly part with that? Now this is that which they run a venture and hazard of, which fall into such sins as we have now mentioned unto you,
But what may we then think of Christian joy, and the joy of Salvation? who would willingly part with that? Now this is that which they run a venture and hazard of, which fallen into such Sins as we have now mentioned unto you,
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as we have heard out of the passages before: so of being deprived likewise of the joy of God's Salvation, which we have here now intimated in this present Verse.
as we have herd out of the passages before: so of being deprived likewise of the joy of God's Salvation, which we have Here now intimated in this present Verse.
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And that's the second Point here considerable and observable from this prayer of David for the restoring of God's Salvation, That he had now at this time lost it, and been deprived of it.
And that's the second Point Here considerable and observable from this prayer of David for the restoring of God's Salvation, That he had now At this time lost it, and been deprived of it.
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The desires after restoring any comfort, are more than after bestowing it, because in this there is a sense of its worth, which in the other always is not. God's Children which have felt the sweetness of this joy,
The Desires After restoring any Comfort, Are more than After bestowing it, Because in this there is a sense of its worth, which in the other always is not. God's Children which have felt the sweetness of this joy,
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whereas those who know not what these things mean, had never any sense or feeling of them at all upon themselves, they are not at all moved with them, nor carried after them.
whereas those who know not what these things mean, had never any sense or feeling of them At all upon themselves, they Are not At all moved with them, nor carried After them.
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and such desires as he himself puts into them, do suppose a reality in the Object which they are carried unto; and so amongst the rest this now in hand,
and such Desires as he himself puts into them, do suppose a reality in the Object which they Are carried unto; and so among the rest this now in hand,
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Nay, this latter is more difficult than all the rest: sin may sometimes be pardoned, and also in some manner subdued, when yet the joy which has been driven away by it is not so easily restored agen, at least to that degree and measure which it was in before sin was committed and ventured upon by them.
Nay, this latter is more difficult than all the rest: since may sometime be pardoned, and also in Some manner subdued, when yet the joy which has been driven away by it is not so Easily restored again, At least to that degree and measure which it was in before since was committed and ventured upon by them.
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Therefore some Divines are of opinion, (not without probability of some truth) that David after these great sins which he had now committed, did never recover himself to that sweet and comfortable condition which he was in before their commission:
Therefore Some Divines Are of opinion, (not without probability of Some truth) that David After these great Sins which he had now committed, did never recover himself to that sweet and comfortable condition which he was in before their commission:
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In particular, the third and fourth, both penned upon the occasion of his Son Absalom 's Rebellion, which was after this his sin in the Murther of Ʋriah, and a punishment of it.
In particular, the third and fourth, both penned upon the occasion of his Son Absalom is Rebellion, which was After this his since in the Murder of Ʋriah, and a punishment of it.
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In these two Psalms, especially the fourth, David exprest that great joy and gladness which God had put into his heart, more than of the Corn, and Wine, and Oyl.
In these two Psalms, especially the fourth, David expressed that great joy and gladness which God had put into his heart, more than of the Corn, and Wine, and Oil.
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Spiritual Joy which is lost may be restored, that so Satan may not herein prevail against God's Servants by Temptations to despair from trusting in God.
Spiritual Joy which is lost may be restored, that so Satan may not herein prevail against God's Servants by Temptations to despair from trusting in God.
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Well, but how may it be so? and what is the readiest way hereunto? First, This course which David here takes in this present Psalm, by solemn and serious Humiliation of the Soul before God;
Well, but how may it be so? and what is the Readiest Way hereunto? First, This course which David Here Takes in this present Psalm, by solemn and serious Humiliation of the Soul before God;
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When we bewail our sins before God, and acknowledge both the foulness of our iniquities, and the justice and equity of our Corrections, this it procures both pardon and assurance.
When we bewail our Sins before God, and acknowledge both the foulness of our iniquities, and the Justice and equity of our Corrections, this it procures both pardon and assurance.
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As Christ must procure us our pardon, so also our joy. God is always well-pleased with Him, and so consequently with all his Members in Him and for Him;
As christ must procure us our pardon, so also our joy. God is always well-pleased with Him, and so consequently with all his Members in Him and for Him;
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by crucifying those lusts more especially which before thou hadst prevailing in thee, and by performing of those Duties more vigorously which before were omitted by thee.
by crucifying those Lustiest more especially which before thou Hadst prevailing in thee, and by performing of those Duties more vigorously which before were omitted by thee.
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But so much for this third Point, and so also of the first Branch of the Text, in David 's Prayer for recovery of his joy, in these words, Restore unto me the joy of thy Salvation; that's the first.
But so much for this third Point, and so also of the First Branch of the Text, in David is Prayer for recovery of his joy, in these words, Restore unto me the joy of thy Salvation; that's the First.
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In the first, David begs of God sustentation, or establishment, Stablish me, &c. This is another blessing which the best of God's Servants stand in need of, to be establisht in goodness.
In the First, David begs of God sustentation, or establishment, Establish me, etc. This is Another blessing which the best of God's Servants stand in need of, to be established in Goodness.
Hence it is that the Scripture does so often make mention of it, 2 Thess. 2.17. Our Lord Jesus Christ himself comfort your hearts, and stablish you in every good word and work. 1 Pet. 5.10. The God of all grace make you perfect, stablish, strengthen, settle you. James 5.8. Stablish your hearts.
Hence it is that the Scripture does so often make mention of it, 2 Thess 2.17. Our Lord jesus christ himself Comfort your hearts, and establish you in every good word and work. 1 Pet. 5.10. The God of all grace make you perfect, establish, strengthen, settle you. James 5.8. Establish your hearts.
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Peter, a man of eminent note, an Apostle and Disciple of Christ, yet how unstable and uncertain was he, when time was? though he thought himself a jolly man, and that he could resist the strongest temptation,
Peter, a man of eminent note, an Apostle and Disciple of christ, yet how unstable and uncertain was he, when time was? though he Thought himself a jolly man, and that he could resist the Strongest temptation,
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And let us (I say) go to the right Spring, which is the Grace of God in Christ, as the Scripture represents it to us, 2 Cor. 1.22. Now he which establisheth you with us in Christ, is God.
And let us (I say) go to the right Spring, which is the Grace of God in christ, as the Scripture represents it to us, 2 Cor. 1.22. Now he which Establisheth you with us in christ, is God.
as too sadly proved by the event: But now the Grace of every true Christian, it is rooted and settled in Christ, who is His Head, and so does keep him by the power of God through faith unto salvation.
as too sadly proved by the event: But now the Grace of every true Christian, it is rooted and settled in christ, who is His Head, and so does keep him by the power of God through faith unto salvation.
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this it does so far establish us, as it causes us not to trust to our selves, and our own strength. So Faith which carries us out of our selves to God, and causes us to depend upon Him, whiles we rest upon a strong and able Pillar ▪ we are thereby sure to be sustained and held up.
this it does so Far establish us, as it Causes us not to trust to our selves, and our own strength. So Faith which carries us out of our selves to God, and Causes us to depend upon Him, while we rest upon a strong and able Pillar ▪ we Are thereby sure to be sustained and held up.
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Thirdly, Sound Knowledge, &c. These are the Graces that tend to our establishment, which is the first particular in this second Petition of David 's, Ʋphold, or stablish me.
Thirdly, Found Knowledge, etc. These Are the Graces that tend to our establishment, which is the First particular in this second Petition of David is, Ʋphold, or establish me.
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The second thing which he prays for, is freedom, or ingenuity of spirit, With thy free Spirit. The Hebrew word Nedivah, which is here translated free, is very emphatical;
The second thing which he prays for, is freedom, or ingenuity of Spirit, With thy free Spirit. The Hebrew word Nedivah, which is Here translated free, is very emphatical;
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First, Spiritus Libertatis; Secondly, Spiritus Ingenuitatis; Thirdly, Spiritus Principalis: Either, first, as it is here in our Books to freedom and ingenuity of spirit;
First, Spiritus Libertatis; Secondly, Spiritus Ingenuitatis; Thirdly, Spiritus Principal: Either, First, as it is Here in our Books to freedom and ingenuity of Spirit;
There's no greater freedom than this; a man that's in thraldom to his lusts, he is the greatest Slave that is, which a Christian does most of all abhor;
There's no greater freedom than this; a man that's in thraldom to his Lustiest, he is the greatest Slave that is, which a Christian does most of all abhor;
A carnal person thinks there is no greater happiness than to have a freedom as to the works of sin, in matter of judgment and opinion, to have a freedom and liberty here, to be of what mind and belief he pleases;
A carnal person thinks there is no greater happiness than to have a freedom as to the works of since, in matter of judgement and opinion, to have a freedom and liberty Here, to be of what mind and belief he Pleases;
but by a promptness and spontaneity of disposition of his own accord, as sometime he professes of himself, O God, my heart is ready, my heart is ready, I will sing and give praise.
but by a promptness and spontaneity of disposition of his own accord, as sometime he Professes of himself, Oh God, my heart is ready, my heart is ready, I will sing and give praise.
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So they are when they are indeed themselves, and so they would be continually. This was that which David did now particularly desire in himself, and that very seasonably;
So they Are when they Are indeed themselves, and so they would be continually. This was that which David did now particularly desire in himself, and that very seasonably;
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Now he prays to God to give him a free spirit, that is, a mind graciously disposed, which every Christian should aim at in himself, by having an heart in some manner suited to the duty he performs.
Now he prays to God to give him a free Spirit, that is, a mind graciously disposed, which every Christian should aim At in himself, by having an heart in Some manner suited to the duty he performs.
Secondly, Spiritus Ingenuitatis, that is, The Spirit of Adoption, a Child-like Spirit, Rom. 8.15, 16. A Spirit which is afraid to offend out of love to God. There's a great deal of talk sometimes of Good Nature and Ingenuity in the World;
Secondly, Spiritus Ingenuitatis, that is, The Spirit of Adoption, a Childlike Spirit, Rom. 8.15, 16. A Spirit which is afraid to offend out of love to God. There's a great deal of talk sometime of Good Nature and Ingenuity in the World;
This Ingenuity is more especially considerable in serving of God upon terms of love and thankfulness. An Ingenuous-spirited-man the more kindness he has received from another, the more tender will he be of offending him: Now David had exceedingly miscarried in this particular in regard of God;
This Ingenuity is more especially considerable in serving of God upon terms of love and thankfulness. an Ingenuous-spirited-man the more kindness he has received from Another, the more tender will he be of offending him: Now David had exceedingly miscarried in this particular in regard of God;
and hereby aggravating his sin against him, 2 Sam. 12.7, 8, &c. Thus saith the Lord, I anointed thee King over Israel, &c. And I was ready to do more for thee;
and hereby aggravating his since against him, 2 Sam. 12.7, 8, etc. Thus Says the Lord, I anointed thee King over Israel, etc. And I was ready to do more for thee;
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and therefore he prays that God would stablish him with an ingenuous Spirit, and as became one of his Children especially, that he might carry himself suitably to God's Grace and Goodness to him.
and Therefore he prays that God would establish him with an ingenuous Spirit, and as became one of his Children especially, that he might carry himself suitably to God's Grace and goodness to him.
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There's not only Duty in Religion, but Ingenuity, which good Christians stand much upon, as an engagement to him, to keep him from those sins which others fall into,
There's not only Duty in Religion, but Ingenuity, which good Christians stand much upon, as an engagement to him, to keep him from those Sins which Others fallen into,
Shall such a man as I do this? We are never so as we should be, till we do to this purpose reverence our selves: so that whiles others keep from sin out of fear, we do it rather out of scorn, as thinking it a matter below us,
Shall such a man as I do this? We Are never so as we should be, till we do to this purpose Reverence our selves: so that while Others keep from since out of Fear, we do it rather out of scorn, as thinking it a matter below us,
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Then, Secondly, This expresses it self also in the undertaking of Services more honourable, when a Christian is willing to do some great thing for God,
Then, Secondly, This Expresses it self also in the undertaking of Services more honourable, when a Christian is willing to do Some great thing for God,
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He was a Prince, and would have a Princely Spirit now bestowed upon him, or rather restored unto him, which now by his sin was somewhat perished and decayed.
He was a Prince, and would have a Princely Spirit now bestowed upon him, or rather restored unto him, which now by his since was somewhat perished and decayed.
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But yet further, Because it is said here, By Thy free Spirit, we may therefore if we please understand the Spirit of God, not only as bestowing a freedom of Spirit upon us as to himself, and in his Service;
But yet further, Because it is said Here, By Thy free Spirit, we may Therefore if we please understand the Spirit of God, not only as bestowing a freedom of Spirit upon us as to himself, and in his Service;
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It is the Nature of all joy (and so of spiritual joy amongst the rest) to be a spreading and dilating affection, which does not easily contain it self within the bounds of its own breast, but delights in its communication to the good of others, that they may be made partakers of the same comforts with it self.
It is the Nature of all joy (and so of spiritual joy among the rest) to be a spreading and dilating affection, which does not Easily contain it self within the bounds of its own breast, but delights in its communication to the good of Others, that they may be made partakers of the same comforts with it self.
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and that he would stablish him with his free Spirit: And here in this Verse in hand, he does engage himself as a fruit of that mercy bestowed upon him, to lay himself forth in the Teaching, and Instruction, and Direction of others, whom he should have occasion to deal with in the World, Then will I teach Transgressors thy ways, &c. IN this present Verse we have two general Parts considerable:
and that he would establish him with his free Spirit: And Here in this Verse in hand, he does engage himself as a fruit of that mercy bestowed upon him, to lay himself forth in the Teaching, and Instruction, and Direction of Others, whom he should have occasion to deal with in the World, Then will I teach Transgressors thy ways, etc. IN this present Verse we have two general Parts considerable:
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First, David 's promised endeavour; and, secondly, David 's expected success upon that endeavour. His Endeavour, that we have in these words, Then will I teach Transgressors thy ways;
First, David is promised endeavour; and, secondly, David is expected success upon that endeavour. His Endeavour, that we have in these words, Then will I teach Transgressors thy ways;
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His Success, that we have in these, And sinners shall be, &c. We begin with the first, viz. His Endeavour, Then will I teach, &c. Which is considerable two manner of ways;
His Success, that we have in these, And Sinners shall be, etc. We begin with the First, viz. His Endeavour, Then will I teach, etc. Which is considerable two manner of ways;
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first, In the simple Proposition of it, I will teach, &c. and, secondly, In the relative connexion, Then I will, &c. For the first, David 's Endeavour in the simple Proposition of it, is laid down in these words, I will, &c. Wherein agen we have three particulars more;
First, In the simple Proposition of it, I will teach, etc. and, secondly, In the relative connexion, Then I will, etc. For the First, David is Endeavour in the simple Proposition of it, is laid down in these words, I will, etc. Wherein again we have three particulars more;
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First, To speak of the former, The Performance it self, I will teach: By Teaching here we are not to understand Ministerial Teaching, and the Publick Dispensation of the Ordinances, which is a peculiar within it self, and belongs only to such who are especially called and appointed thereunto.
First, To speak of the former, The Performance it self, I will teach: By Teaching Here we Are not to understand Ministerial Teaching, and the Public Dispensation of the Ordinances, which is a peculiar within it self, and belongs only to such who Are especially called and appointed thereunto.
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There are many, who when they hear mention of Teaching, they are presently opening the Pulpit, and think they must get up into that; but they mistake both in so thinking, and in so doing;
There Are many, who when they hear mention of Teaching, they Are presently opening the Pulpit, and think they must get up into that; but they mistake both in so thinking, and in so doing;
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There's the Teaching of Parents, and Masters of Families, instructing and catechising of those which belong unto them. Thus Gen. 18.19. it is said of Abraham, that he would teach his Children, and his Houshold after him.
There's the Teaching of Parents, and Masters of Families, instructing and catechising of those which belong unto them. Thus Gen. 18.19. it is said of Abraham, that he would teach his Children, and his Household After him.
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and is in sundry places of Scripture commended unto us. Thus Col. 3.16. Let the word of Christ dwell plentifully in you, teaching and admonishing one another, &c. So Heb. 5.12. For the time ye ought to be Teachers of others. And Rom. 15.14. Able also to admonish one another.
and is in sundry places of Scripture commended unto us. Thus Col. 3.16. Let the word of christ dwell plentifully in you, teaching and admonishing one Another, etc. So Hebrew 5.12. For the time you ought to be Teachers of Others. And Rom. 15.14. Able also to admonish one Another.
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And as we have it in the Precept, so also in the Example: We read in Joh. 1.35. &c. of Andrew instructing his Brother Peter, and of Philip instructing his Friend Nathanael. So Act. 18.26. Aquila and Priscilla they took home to them eloquent Apollos, and instructed him in the way of God more perfectly.
And as we have it in the Precept, so also in the Exampl: We read in John 1.35. etc. of Andrew instructing his Brother Peter, and of Philip instructing his Friend Nathanael. So Act. 18.26. Aquila and Priscilla they took home to them eloquent Apollos, and instructed him in the Way of God more perfectly.
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from whence they needed not to intrench upon other Teaching, which belongs not unto them, &c. But when people neglect their own work, it makes them to set upon others;
from whence they needed not to entrench upon other Teaching, which belongs not unto them, etc. But when people neglect their own work, it makes them to Set upon Others;
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Husbands they should dwell with their Wives according to knowledge, 1 Pet. 3.7. And Wives should ask their Husbands at home, 1 Cor. 14.35. Parents should instruct their Children, Deut. 11.18.
Husbands they should dwell with their Wives according to knowledge, 1 Pet. 3.7. And Wives should ask their Husbands At home, 1 Cor. 14.35. Parents should instruct their Children, Deuteronomy 11.18.
even Teachers themselves; those who have the greatest Knowledge, yet they need further Instruction; and those who have the greatest Zeal, yet they need further Provocation:
even Teachers themselves; those who have the greatest Knowledge, yet they need further Instruction; and those who have the greatest Zeal, yet they need further Provocation:
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and accordingly David here promises that he will betake himself unto them, I will teach Transgressors, &c. This it is a very charitable and necessary work, to reduce those that miscarry, and so the Scripture still puts us upon it, Gal. 6.1. Brethren, if any man be overtaken in a fault, ye which are spiritual, restore such an one with the spirit of meekness, NONLATINALPHABET, set him in joint agen, who by his Transgression is as it were off the hooks, 1 Thess. 5.14. Now we beseech you, Brethren, warn them that are unruly.
and accordingly David Here promises that he will betake himself unto them, I will teach Transgressors, etc. This it is a very charitable and necessary work, to reduce those that miscarry, and so the Scripture still puts us upon it, Gal. 6.1. Brothers, if any man be overtaken in a fault, you which Are spiritual, restore such an one with the Spirit of meekness,, Set him in joint again, who by his Transgression is as it were off the hooks, 1 Thess 5.14. Now we beseech you, Brothers, warn them that Are unruly.
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And Jam. 5.19, 20. Brethren, if any of you do err from the truth, and one convert him, &c. Where we see others to go astray, we ought to do all we can to recover them,
And Jam. 5.19, 20. Brothers, if any of you do err from the truth, and one convert him, etc. Where we see Others to go astray, we ought to do all we can to recover them,
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The third thing here considerable is the matter which this teaching is conversant about, and that is here exprest to be the ways of God. The ways of God in Scripture are taken in a double sense;
The third thing Here considerable is the matter which this teaching is conversant about, and that is Here expressed to be the ways of God. The ways of God in Scripture Are taken in a double sense;
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David would teach these. These (if we take them in the latitude ) they are such as cannot be taught, because they cannot be known. There are some ways of God which are unsearchable,
David would teach these. These (if we take them in the latitude) they Are such as cannot be taught, Because they cannot be known. There Are Some ways of God which Are unsearchable,
But the ways which are here spoken of, are more especially his carriage and behaviour towards Christians, both as to their sins and repentance, in their falls and in their rising again.
But the ways which Are Here spoken of, Are more especially his carriage and behaviour towards Christians, both as to their Sins and Repentance, in their falls and in their rising again.
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David he did now take upon him to teach Transgressors these ways, how severe God was against sin, and more especially in his own Servants; how he would lay it more particularly upon their Consciences above any others,
David he did now take upon him to teach Transgressors these ways, how severe God was against since, and more especially in his own Servants; how he would lay it more particularly upon their Consciences above any Others,
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and were unfeignedly troubled before him, so as to hide his face from their sins, and to cast a comfortable eye upon them, and to restore them to favour agen.
and were unfeignedly troubled before him, so as to hide his face from their Sins, and to cast a comfortable eye upon them, and to restore them to favour again.
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the ways which he has commanded us that we should walk in them; they are in Scripture-language called the ways of God, the ways of Duty, and Obedience, and Thankfulness.
the ways which he has commanded us that we should walk in them; they Are in Scripture-language called the ways of God, the ways of Duty, and obedience, and Thankfulness.
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The second is as it is considerable in the connexion, and that is in the particle then in the beginning of the Verse, Then will I teach. This word then is not exprest in the Original Text in so many Letters,
The second is as it is considerable in the connexion, and that is in the particle then in the beginning of the Verse, Then will I teach. This word then is not expressed in the Original Text in so many Letters,
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Then, that is, when I shall have received the assurance of pardon to my self in mine own Conscience, and the Grace of thy Spirit restored in their vigour to me;
Then, that is, when I shall have received the assurance of pardon to my self in mine own Conscience, and the Grace of thy Spirit restored in their vigour to me;
For the opening of which words, as also these in this present Text, we must know that there is a double Conversion which the Scripture does hold forth to us,
For the opening of which words, as also these in this present Text, we must know that there is a double Conversion which the Scripture does hold forth to us,
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Secondly, There's Conversion from the state of Grace in the decay and gradual abatements, to the state of Grace in its recovery and strength renewed; or from a state of doubting and spiritual desertion, to a state of assurance and spiritual comfort;
Secondly, There's Conversion from the state of Grace in the decay and gradual abatements, to the state of Grace in its recovery and strength renewed; or from a state of doubting and spiritual desertion, to a state of assurance and spiritual Comfort;
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Secondly, That those who are themselves restored, are to endeavour to the recovery of others: I will teach Transgressors thy ways, so as to reduce them;
Secondly, That those who Are themselves restored, Are to endeavour to the recovery of Others: I will teach Transgressors thy ways, so as to reduce them;
The endeavour of their first Conversion, this is that which lies upon all those who are themselves already converted, to bring others out of the state of Nature in which they are, not willingly to suffer them to go on,
The endeavour of their First Conversion, this is that which lies upon all those who Are themselves already converted, to bring Others out of the state of Nature in which they Are, not willingly to suffer them to go on,
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Now as it is so in Nature, so it should be also in Grace; a Christian being made partaker of the Image of Christ himself, should both desire and endeavour that others may be changed into the same likeness with him,
Now as it is so in Nature, so it should be also in Grace; a Christian being made partaker of the Image of christ himself, should both desire and endeavour that Others may be changed into the same likeness with him,
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and be as fruitful as possibly they may be, both for the Honour and Glory of God, the good of their Brethren, especially as any stand in nearer bonds and relation to them;
and be as fruitful as possibly they may be, both for the Honour and Glory of God, the good of their Brothers, especially as any stand in nearer bonds and Relation to them;
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each of these are here intended in this Vow and Promise of Davids. First, To warn and admonish others, where they are restored to their former Grace;
each of these Are Here intended in this Voelli and Promise of Davids. First, To warn and admonish Others, where they Are restored to their former Grace;
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We see in other matters, in things of the World and the Body, he is counted an unnatural man, who having fallen into a Pit himself, does not give his Neighbours warning of it;
We see in other matters, in things of the World and the Body, he is counted an unnatural man, who having fallen into a Pit himself, does not give his Neighbours warning of it;
if ever it be done at all, it must be done now here in this World: David was resolved here to do so, having felt Hell as it were in his Conscience, he would as near as he could keep all others else out of it, by forewarning them of the danger and perniciousness of the ways of sin, I will teach Transgressors thy ways, viz. In a way of caution.
if ever it be done At all, it must be done now Here in this World: David was resolved Here to do so, having felt Hell as it were in his Conscience, he would as near as he could keep all Others Else out of it, by forewarning them of the danger and perniciousness of the ways of since, I will teach Transgressors thy ways, viz. In a Way of caution.
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The reason why God comforts Christians, it is not for themselves only, but for others, 2 Cor. 1.3, 4. Who comforts us in all our Tribulation, that we may be able to comfort them which are in any trouble, with the comfort wherewith we our selves are comforted of God.
The reason why God comforts Christians, it is not for themselves only, but for Others, 2 Cor. 1.3, 4. Who comforts us in all our Tribulation, that we may be able to Comfort them which Are in any trouble, with the Comfort wherewith we our selves Are comforted of God.
And in Spirituals, thy Grace is not thine own neither, but for the good of the rest of thy Brethren, to whom thou art to impart it, as a good Steward of the manifold Grace of God, 2 Pet. 4.10. God makes some of his Servants to be Conduit-Pipes and Conveyances of his Grace and Goodness to the rest, who if he pleased could do it more immediately in himself.
And in Spirituals, thy Grace is not thine own neither, but for the good of the rest of thy Brothers, to whom thou art to impart it, as a good Steward of the manifold Grace of God, 2 Pet. 4.10. God makes Some of his Servants to be Conduit-Pipes and Conveyances of his Grace and goodness to the rest, who if he pleased could do it more immediately in himself.
and to put this in practise, we should often think with our selves, what have we deserved from God more than others, that we should make us Stewards for them, rather than them for us? And this it should put us upon improvement for their good, and that in either of the particulars which I have now mentioned,
and to put this in practice, we should often think with our selves, what have we deserved from God more than Others, that we should make us Stewards for them, rather than them for us? And this it should put us upon improvement for their good, and that in either of the particulars which I have now mentioned,
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and teaching of Transgressors God's ways, as we have it here propounded unto us in the example of the Prophet David. To set home this the more effectually,
and teaching of Transgressors God's ways, as we have it Here propounded unto us in the Exampl of the Prophet David. To Set home this the more effectually,
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He that will be a comfortable person, he must be a pitiful person; he must be apprehensive of others wants, and affected with them, that so he may part with somewhat from himself, and relieve them. The reason why there is so little improvement, is because there is so little commiseration; men mind not,
He that will be a comfortable person, he must be a pitiful person; he must be apprehensive of Others Wants, and affected with them, that so he may part with somewhat from himself, and relieve them. The reason why there is so little improvement, is Because there is so little commiseration; men mind not,
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And thus much of this then in the first sense, as it may be taken emphatically, Then I will, &c. The second is as taken exclusively; Then, and not till then, as one otherwise unable. David would hereby shew, that unless God did graciously draw near to himself for comfort and restauration of the Graces of his Spirit in him, he should not know how to deal comfortably or effectually with other men:
And thus much of this then in the First sense, as it may be taken emphatically, Then I will, etc. The second is as taken exclusively; Then, and not till then, as one otherwise unable. David would hereby show, that unless God did graciously draw near to himself for Comfort and restauration of the Graces of his Spirit in him, he should not know how to deal comfortably or effectually with other men:
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David, if it would but please God to set himself strait agen, and to restore him to his former condition both of Grace and comfort, he then makes no question but he should be able to teach others also, which otherwise he conceived was impossible. And so indeed it is;
David, if it would but please God to Set himself strait again, and to restore him to his former condition both of Grace and Comfort, he then makes no question but he should be able to teach Others also, which otherwise he conceived was impossible. And so indeed it is;
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there is no man can speak of Grace or comfort to any purpose, but he that has some workings of them in some measure upon his own Soul. This it has divers advantages in it.
there is no man can speak of Grace or Comfort to any purpose, but he that has Some workings of them in Some measure upon his own Soul. This it has diverse advantages in it.
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First, Of speaking intelligently: This is a thing very desirable in any man's discourse with others, that he understand the Nature of the thing whereof he discourses.
First, Of speaking intelligently: This is a thing very desirable in any Man's discourse with Others, that he understand the Nature of the thing whereof he discourses.
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This it informs the Judgment more than any thing else besides, and conduces to the increasing of knowledge, which is most necessary and requisite in a Teacher. 1 Tim. 1.7.
This it informs the Judgement more than any thing Else beside, and conduces to the increasing of knowledge, which is most necessary and requisite in a Teacher. 1 Tim. 1.7.
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therefore David desires in this Psalm to be set right first himself, Create in me a clean heart, &c. Then will I teach, &c. for this then it looks as far back as that: Teaching it will stick in a man's Teeth,
Therefore David Desires in this Psalm to be Set right First himself, Create in me a clean heart, etc. Then will I teach, etc. for this then it looks as Far back as that: Teaching it will stick in a Man's Teeth,
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He cannot so boldly reprove that sin which himself is guilty of, nor perswade to that duty which himself does wittingly neglect: Therefore these two are very happily joined together, Stablish me with thy free Spirit,
He cannot so boldly reprove that since which himself is guilty of, nor persuade to that duty which himself does wittingly neglect: Therefore these two Are very happily joined together, Establish me with thy free Spirit,
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this experience it helps to this likewise, when a man's heart and spirit is in the words that come from him, they take a more real impression upon those persons whom they are spoken unto,
this experience it helps to this likewise, when a Man's heart and Spirit is in the words that come from him, they take a more real impression upon those Persons whom they Are spoken unto,
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but also all other Christians besides for the furtherance of our Christian Communion and Edification one of another, wherein without this we shall be exceeding failing and defective. Then, says David, will I teach Transgressors thy ways of Goodness and Mercy to poor sinners,
but also all other Christians beside for the furtherance of our Christian Communion and Edification one of Another, wherein without this we shall be exceeding failing and defective. Then, Says David, will I teach Transgressors thy ways of goodness and Mercy to poor Sinners,
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And so ye have the first emphasis of this particle then, considered as an emphasis of order, and denoting the consequence of one thing upon another, either emphatically or exclusively;
And so you have the First emphasis of this particle then, considered as an emphasis of order, and denoting the consequence of one thing upon Another, either emphatically or exclusively;
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And this agen has a double reference with it, either to God himself, or to David. To God himself by way of inducement and effectual perswasion: To David by way of inlargement and strong obligation. If Thou wilt (Lord) do thus and thus for me, then I will for my particular engage my self to Thee to do Thee this service.
And this again has a double Referente with it, either to God himself, or to David. To God himself by Way of inducement and effectual persuasion: To David by Way of enlargement and strong obligation. If Thou wilt (Lord) do thus and thus for me, then I will for my particular engage my self to Thee to do Thee this service.
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The first refers to the first part of the Verse, Then I will teach Transgressors, &c. The second refers to the latter part of the Verse, And then sinners shall be, &c.
The First refers to the First part of the Verse, Then I will teach Transgressors, etc. The second refers to the latter part of the Verse, And then Sinners shall be, etc.
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First, (to speak to the former) this word then in its Argumentative Emphasis refers to David himself, by way of engagement and strong obligation, in the first part of the Verse, Then I will teach, &c. that is,
First, (to speak to the former) this word then in its Argumentative Emphasis refers to David himself, by Way of engagement and strong obligation, in the First part of the Verse, Then I will teach, etc. that is,
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if Thou wilt be pleased graciously to restore me to the joy of Thy Salvation, Then I do vow and covenant to perform this piece of service to Thee and my Christian Brethren more than ever yet I have done, of being fruitful in Christian demeanour and converse with them, taking all occasions that may be to do them all the good that I can.
if Thou wilt be pleased graciously to restore me to the joy of Thy Salvation, Then I do Voelli and Covenant to perform this piece of service to Thee and my Christian Brothers more than ever yet I have done, of being fruitful in Christian demeanour and converse with them, taking all occasions that may be to do them all the good that I can.
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And so there is this in it, That we can in no better way requite and shew our thankfulness for God's goodness to our selves in the sanctifying or comforting of our own hearts and spirits in particular,
And so there is this in it, That we can in no better Way requite and show our thankfulness for God's Goodness to our selves in the sanctifying or comforting of our own hearts and spirits in particular,
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than by endeavouring what we can that our Brethren may share with us in them. Thus Psal. 16.2. My goodness extendeth not unto thee, O God, but unto the Saints which are on earth.
than by endeavouring what we can that our Brothers may share with us in them. Thus Psalm 16.2. My Goodness extendeth not unto thee, Oh God, but unto the Saints which Are on earth.
Secondly, This word then it refers to God also by way of inducement in the latter clause of the Verse, which we shall come to by and by, Then sinners shall be converted to thee:
Secondly, This word then it refers to God also by Way of inducement in the latter clause of the Verse, which we shall come to by and by, Then Sinners shall be converted to thee:
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These words, And sinners shall be, &c. do not only refer to the former part of the Verse, I will teach Transgressors, as the fruit of that, (in which sense) we shall by and by handle it:
These words, And Sinners shall be, etc. do not only refer to the former part of the Verse, I will teach Transgressors, as the fruit of that, (in which sense) we shall by and by handle it:
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as a consequent upon them, Create in me, &c. Cast me not, &c. Restore unto me, &c. and Then I will teach, &c. For the better clearing of this point unto us, we must know that Christians may be said to teach one another two manner of ways;
as a consequent upon them, Create in me, etc. Cast me not, etc. Restore unto me, etc. and Then I will teach, etc. For the better clearing of this point unto us, we must know that Christians may be said to teach one Another two manner of ways;
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either by their Instruction, or by their Example: Concerning the former teaching, of that we have spoken before at large. We now speak of the latter, who when he says that upon God 's establishing of him, he should be a means of teaching others, he means not only by his Doctrine, but also his Person; he should teach them objectively, as being a pattern of God's Goodness, and Mercy,
either by their Instruction, or by their Exampl: Concerning the former teaching, of that we have spoken before At large. We now speak of the latter, who when he Says that upon God is establishing of him, he should be a means of teaching Others, he means not only by his Doctrine, but also his Person; he should teach them objectively, as being a pattern of God's goodness, and Mercy,
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and Loving-kindness to the sons of men, as the Apostle Paul expresses it of himself, 1 Tim. 1.16. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should hereafter believe on him to everlasting life. And so 2 Tim. 2.10. Therefore I endure, &c. But these things I cannot now insist on, I only give you an hint of them.
and Lovingkindness to the Sons of men, as the Apostle Paul Expresses it of himself, 1 Tim. 1.16. Howbeit for this cause I obtained mercy, that in me First jesus christ might show forth all long-suffering for a pattern to them that should hereafter believe on him to everlasting life. And so 2 Tim. 2.10. Therefore I endure, etc. But these things I cannot now insist on, I only give you an hint of them.
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And so I have done with the first general part of the Text, which is David 's promised endeavour, Then will I teach, &c. The second is his expected success hereupon, And sinners shall be converted unto thee.
And so I have done with the First general part of the Text, which is David is promised endeavour, Then will I teach, etc. The second is his expected success hereupon, And Sinners shall be converted unto thee.
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These are two things in themselves, teaching and converting, neither do they always and infallibly go together in the same persons: but yet here in this Text they are conjoined, and in David 's own expectation he made account that whiles he taught transgressors, sinners would be converted to God.
These Are two things in themselves, teaching and converting, neither do they always and infallibly go together in the same Persons: but yet Here in this Text they Are conjoined, and in David is own expectation he made account that while he taught transgressors, Sinners would be converted to God.
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Where there is faithful and conscionable Teaching, there will be more or less, some or other converted: this we gather from David's supposition, and confident expectation in himself;
Where there is faithful and conscionable Teaching, there will be more or less, Some or other converted: this we gather from David's supposition, and confident expectation in himself;
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And why? For it is God's own Ordinance, and he hath appointed nothing in vain, Isai. 55.10, 11. As the snow and the rain, &c. So the word that goeth out of my mouth shall not return to me void,
And why? For it is God's own Ordinance, and he hath appointed nothing in vain, Isaiah 55.10, 11. As the snow and the rain, etc. So the word that Goes out of my Mouth shall not return to me void,
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This is therefore for the encouragement of those which are called to this work; private Christians in their mutual instruction one of another; and so also Ministers in their instruction of their people, that their labour shall not be in vain in the Lord;
This is Therefore for the encouragement of those which Are called to this work; private Christians in their mutual instruction one of Another; and so also Ministers in their instruction of their people, that their labour shall not be in vain in the Lord;
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We learn also hence, That Christian Conference is a Converting Ordinance, and a means which God has sanctified for the gaining of Souls. Hereby Paul gained Onesimus, in prison,
We Learn also hence, That Christian Conference is a Converting Ordinance, and a means which God has sanctified for the gaining of Souls. Hereby Paul gained Onesimus, in prison,
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We should not neglect dropping of good to others, we may hereby do them more more good than we are aware of, &c. It is true indeed, that the Appearance of this success is a little various and uncertain:
We should not neglect dropping of good to Others, we may hereby do them more more good than we Are aware of, etc. It is true indeed, that the Appearance of this success is a little various and uncertain:
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Various in regard of the persons, and various also in regard of the time, that so we may take this point in the true and right understanding of it, and not mistake it. For the Persons:
Various in regard of the Persons, and various also in regard of the time, that so we may take this point in the true and right understanding of it, and not mistake it. For the Persons:
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Those who have most of the Teaching, have not always most of the Conversion; and those whom the greatest pains is taken about for the doing of them good, do not get the greatest good by it:
Those who have most of the Teaching, have not always most of the Conversion; and those whom the greatest pains is taken about for the doing of them good, do not get the greatest good by it:
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Therefore perhaps it is not impertinent to observe a variation in the expression here in the Text, I will teach Transgressors, and not they, but Sinners shall be converted; even others than those who were immediately taught by him.
Therefore perhaps it is not impertinent to observe a variation in the expression Here in the Text, I will teach Transgressors, and not they, but Sinners shall be converted; even Others than those who were immediately taught by him.
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There's nothing more ordinary than for a Minister to bestow his pains chiefly and principally upon such a particular people; but it may be others which come in but by the by, go away with the Success: As the Sparks in the Smiths Shop, they fly out into the Streets; and as it is said in the Gospel, none of those men which were bidden partake of the Supper, Luk. 14.24.
There's nothing more ordinary than for a Minister to bestow his pains chiefly and principally upon such a particular people; but it may be Others which come in but by the by, go away with the Success: As the Sparks in the Smiths Shop, they fly out into the Streets; and as it is said in the Gospel, none of those men which were bidden partake of the Supper, Luk. 14.24.
And indeed this is the main end and scope of it; and it directs to the manner of Preaching, not to tickle and please mens fancies, but to convert their Souls.
And indeed this is the main end and scope of it; and it directs to the manner of Preaching, not to tickle and please men's fancies, but to convert their Souls.
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It is not to daub, and cologue, and insinuate, barely and uncertainly, and to work themselves into Peoples Affections, that they may be admired and cried up in the World as none but they, to gain a Party,
It is not to daub, and cologue, and insinuate, barely and uncertainly, and to work themselves into Peoples Affections, that they may be admired and cried up in the World as none but they, to gain a Party,
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To open Mens Eyes, and to turn them from Darkness to Light, and from the Power of Satan to God, as it is exprest in Act. 26.10. It is not that Sinners may be converted at random, but converted to this, that is, to GOD Himself: That is another thing which is here very punctually declared unto us.
To open Men's Eyes, and to turn them from Darkness to Light, and from the Power of Satan to God, as it is expressed in Act. 26.10. It is not that Sinners may be converted At random, but converted to this, that is, to GOD Himself: That is Another thing which is Here very punctually declared unto us.
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As it is He whom they must be converted to, so it is He also whom they must be converted by; and accordingly all our dependance it must be upon Him for this purpose.
As it is He whom they must be converted to, so it is He also whom they must be converted by; and accordingly all our dependence it must be upon Him for this purpose.
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Lastly, In that mention is here made of Conversion, we see hence that there is such a thing in reality as this indeed is, and such as every one must find in himself. For as much as all Men by Nature are Sinners, therefore all Men, whosoever they be, if ever they will be that which they should be, they must have the experience hereof in themselves; Sinners must be converted to GOD.
Lastly, In that mention is Here made of Conversion, we see hence that there is such a thing in reality as this indeed is, and such as every one must find in himself. For as much as all Men by Nature Are Sinners, Therefore all Men, whosoever they be, if ever they will be that which they should be, they must have the experience hereof in themselves; Sinners must be converted to GOD.
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And what is that? Namely, To have a through change wrought in their whole Heart, breaking forth in their Lives and Conversations, to be renewed both in their Spirit and Life. This is Conversion.
And what is that? Namely, To have a through change wrought in their Whole Heart, breaking forth in their Lives and Conversations, to be renewed both in their Spirit and Life. This is Conversion.
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We see here still (what we have formerly observed from the present state which David was in) the sad condition of a wounded Conscience; which after some seeming intermissions of trouble and recoveries of it from distemper, has its returns agen coming upon it,
We see Here still (what we have formerly observed from the present state which David was in) the sad condition of a wounded Conscience; which After Some seeming intermissions of trouble and Recoveries of it from distemper, has its returns again coming upon it,
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This was the case now of this holy man before us, occasionally from his presumptuous miscarriage. When as we might think we should never hear more of him in his desires of pardon and forgiveness, having largely promised it before, and besides that fallen into another Petition,
This was the case now of this holy man before us, occasionally from his presumptuous miscarriage. When as we might think we should never hear more of him in his Desires of pardon and forgiveness, having largely promised it before, and beside that fallen into Another Petition,
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as fresh as ever he did yet, in these words which we have now before us, Deliver me from blood-guiltiness, O God, &c. IN this present Verse we have two general Parts considerable:
as fresh as ever he did yet, in these words which we have now before us, Deliver me from Bloodguiltiness, Oh God, etc. IN this present Verse we have two general Parts considerable:
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His Request is laid down in those words, Deliver me from blood, O God; his Promise in these, And my Tongue shall, &c. We begin with the first, viz. David's Request, wherein are two things more;
His Request is laid down in those words, Deliver me from blood, Oh God; his Promise in these, And my Tongue shall, etc. We begin with the First, viz. David's Request, wherein Are two things more;
First, The thing it self requested, and that is deliverance from blood; Secondly, The insinuating Title, whereby he makes his addresses to God for the granting of this request unto him,
First, The thing it self requested, and that is deliverance from blood; Secondly, The insinuating Title, whereby he makes his Addresses to God for the granting of this request unto him,
For the first, The thing it self requested, it is deliverance from blood, (for so it runs in the Text) Middamim, from bloods in the plural, which our Translation renders blood-guiltiness, pointing at the Sin: but we may moreover understand it of blood-suffering, as pointing at the Punishment. Yet we will take it in that first, which first offers it self to us,
For the First, The thing it self requested, it is deliverance from blood, (for so it runs in the Text) Middamim, from bloods in the plural, which our translation renders Bloodguiltiness, pointing At the since: but we may moreover understand it of blood-suffering, as pointing At the Punishment. Yet we will take it in that First, which First offers it self to us,
and which is chiefly here intended, and that is, blood-guiltiness, pointing at the Sin; David desires deliverance from this. Now this for the better opening of it to us, may be lookt upon by us three manner of ways:
and which is chiefly Here intended, and that is, Bloodguiltiness, pointing At the since; David Desires deliverance from this. Now this for the better opening of it to us, may be looked upon by us three manner of ways:
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For the first, The subject of this great Sin, it was David, a man otherwise godly, and as the Scripture somewhere stiles him, One after God's own heart; it was He which was guilty of no less Sin than this Sin of Blood. We see here what is the condition of the best men in the World, at such time as God leaves them to themselves; they may fall into the grossest and foulest Sins that are, such as this now was here before us,
For the First, The Subject of this great since, it was David, a man otherwise godly, and as the Scripture somewhere stile him, One After God's own heart; it was He which was guilty of no less since than this since of Blood. We see Here what is the condition of the best men in the World, At such time as God leaves them to themselves; they may fallen into the Grossest and Foulest Sins that Are, such as this now was Here before us,
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even blood-guiltiness: Who would ever have thought that David should have been guilty of blood, such a tender-hearted man as He was? We know that when he had but cut off the lap of Saul's garment, his heart smote him presently for it, 1 Sam. 24.5.
even Bloodguiltiness: Who would ever have Thought that David should have been guilty of blood, such a tender-hearted man as He was? We know that when he had but Cut off the lap of Saul's garment, his heart smote him presently for it, 1 Sam. 24.5.
And when the water of Bethlehem was purchased him by the hazard of some mens lives, he would not drink it upon this account, that it was the blood of them that purchased it, 2 Sam. 23.17.
And when the water of Bethlehem was purchased him by the hazard of Some men's lives, he would not drink it upon this account, that it was the blood of them that purchased it, 2 Sam. 23.17.
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And at another time he blesses Abigail, who had kept him from shedding blood, even the blood of Nabal, &c. 1 Sam. 25.33. so tender was David of blood-guiltiness.
And At Another time he Blesses Abigail, who had kept him from shedding blood, even the blood of Nabal, etc. 1 Sam. 25.33. so tender was David of Bloodguiltiness.
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which though they be very much subdued, yet they are not wholly extirpated and rooted out; and they have likewise Satan a busie Enemy which lays snares for them to intrap them.
which though they be very much subdued, yet they Are not wholly extirpated and rooted out; and they have likewise Satan a busy Enemy which lays snares for them to entrap them.
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He would willingly devour any, but he does especially lay siege against the godly, for the devouring of them above any other. Now when we shall lay these things together, a Principle of Corruption within not wholly subdued,
He would willingly devour any, but he does especially lay siege against the godly, for the devouring of them above any other. Now when we shall lay these things together, a Principle of Corruption within not wholly subdued,
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as some profane persons are sometimes too ready to do, excusing themselves in their wickedness from such examples as these are of David, &c. This is not the Ʋse of it,
as Some profane Persons Are sometime too ready to do, excusing themselves in their wickedness from such Examples as these Are of David, etc. This is not the Ʋse of it,
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nay, such reason very fondly and incongruously. But the proper Ʋse of it is this, That therefore all men, whosoever they be, had need to be so much the more vigilant, and watchful over themselves, and more dependant upon the Grace of Christ.
nay, such reason very fondly and incongruously. But the proper Ʋse of it is this, That Therefore all men, whosoever they be, had need to be so much the more vigilant, and watchful over themselves, and more dependant upon the Grace of christ.
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nay, sometimes there's the greatest danger, both because there is the greatest assault, and the least self-suspicion: If God shall at any time leave a man to himself, and the corruption of his own heart, there is no sin,
nay, sometime there's the greatest danger, both Because there is the greatest assault, and the least Self-suspicion: If God shall At any time leave a man to himself, and the corruption of his own heart, there is no since,
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there is not the soberest man but he may be overtaken with drunkenness, nor the chastest man but he may be overtaken with wantonness, nor the meekest man but he may be tainted with blood-guiltiness,
there is not the Soberest man but he may be overtaken with Drunkenness, nor the chastest man but he may be overtaken with wantonness, nor the Meekest man but he may be tainted with Bloodguiltiness,
David, so sweet a man as He was, of all things else least given to Murther, that when his very Enemies were sick and in distress, he fasted, and put on sackcloth for them;
David, so sweet a man as He was, of all things Else least given to Murder, that when his very Enemies were sick and in distress, he fasted, and put on Sackcloth for them;
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for him to go about the killing of a Friend, and faithful Servant as Ʋriah was to him, one would have thought it had been altogether impossible; and yet we see in conclusion how it fell out. Therefore (I say agen and agen) let none trust to the goodness of their Nature, and Temper,
for him to go about the killing of a Friend, and faithful Servant as Ʋriah was to him, one would have Thought it had been altogether impossible; and yet we see in conclusion how it fell out. Therefore (I say again and again) let none trust to the Goodness of their Nature, and Temper,
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how fallible and uncertain it is, and how little to be trusted. There are many herein like Hazael, 2 King. 8.13. who do not consider what vileness lies therein.
how fallible and uncertain it is, and how little to be trusted. There Are many herein like hazael, 2 King. 8.13. who do not Consider what vileness lies therein.
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Regeneration, and the work of Grace, where it is a most excellent Principle, and such as does exceedingly restrain the Servants of God which are indued with it, from running into the same excess with other men:
Regeneration, and the work of Grace, where it is a most excellent Principle, and such as does exceedingly restrain the Servants of God which Are endued with it, from running into the same excess with other men:
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This was the case of Peter, he trusted to his habitual Grace, and that general love which he bare to Christ, forgetting to depend upon him for his particular supportment, Though all men should forsake thee, yet would not I;
This was the case of Peter, he trusted to his habitual Grace, and that general love which he bore to christ, forgetting to depend upon him for his particular supportment, Though all men should forsake thee, yet would not I;
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and yet who sooner than he, when it once came to the trial? Before the Cock crew twice, he denied him thrice, as Christ also told him aforehand that the case would be with him:
and yet who sooner than he, when it once Come to the trial? Before the Cock crew twice, he denied him thrice, as christ also told him aforehand that the case would be with him:
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Thus here it did David; and that is the first particular of this sin, which David mentions in the subject of it, David a godly man, and yet guilty of it.
Thus Here it did David; and that is the First particular of this since, which David mentions in the Subject of it, David a godly man, and yet guilty of it.
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his Murther it was the consequent of his Adultery, and followed from that: He had committed folly with Bathsheba the Wife of Ʋriah, who now proved with Child by him;
his Murder it was the consequent of his Adultery, and followed from that: He had committed folly with Bathsheba the Wife of Ʋriah, who now proved with Child by him;
It is that which we could never more pertinently (nor indeed sadly ) observe than in these present days amongst our selves, wherein there are so many monstrous Murthers as the fruits of polluted beds: Our Weekly Bills of Mortality give us continual instances of it, wherein we have still one poor Infant or other taken away by the unnatural Parent; and that life which lust first bestowed, cruelty, or at least hope of escape, dispatches and rids out of hand;
It is that which we could never more pertinently (nor indeed sadly) observe than in these present days among our selves, wherein there Are so many monstrous Murders as the fruits of polluted Beds: Our Weekly Bills of Mortality give us continual instances of it, wherein we have still one poor Infant or other taken away by the unnatural Parent; and that life which lust First bestowed, cruelty, or At least hope of escape, Dispatches and rids out of hand;
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But observe still how it proceeds, (which is the main thing I here take notice of) here is a Conjunction and Concatenation of sins one with another, which at last end in the greatest of all.
But observe still how it proceeds, (which is the main thing I Here take notice of) Here is a Conjunction and Concatenation of Sins one with Another, which At last end in the greatest of all.
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First, Here's David's Idleness, and want of due regard to his Eyes. Then there is his lustful desire not checkt or restrained in him, this is followed with his unclean acts, and the very commission of filthiness it self; and this last accompanied,
First, Here's David's Idleness, and want of due regard to his Eyes. Then there is his lustful desire not checked or restrained in him, this is followed with his unclean acts, and the very commission of filthiness it self; and this last accompanied,
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and all these sins circumstantially aggravated with a fearful resisting of the motions of God 's Spirit, and suppressing the checks of Conscience working and stirring with him.
and all these Sins circumstantially aggravated with a fearful resisting of the motions of God is Spirit, and suppressing the Checks of Conscience working and stirring with him.
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What great cause has every one now to take heed but of the very first beginnings and sproutings forth of sin? yea, of those sins which in common account are but reckoned as small, even to take heed of them, that they give not way unto them, as not knowing to what they will proceed? Wanton Glances, and Lascivious Looks, and Ʋncomely Gestures, Dalliances,
What great cause has every one now to take heed but of the very First beginnings and sproutings forth of since? yea, of those Sins which in Common account Are but reckoned as small, even to take heed of them, that they give not Way unto them, as not knowing to what they will proceed? Wanton Glances, and Lascivious Looks, and Ʋncomely Gestures, Dalliances,
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When David walkt idly, and loosely, and carelesly upon the top of his House, he little thought to have come to blood-guiltiness, and the taking away of his Neighbours Life;
When David walked idly, and loosely, and carelessly upon the top of his House, he little Thought to have come to Bloodguiltiness, and the taking away of his Neighbours Life;
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but we see how it ended in conclusion, that so all men may take heed how they allow themselves in sinful occasion, and give themselves scope in the first tendencies and inclinations to evil.
but we see how it ended in conclusion, that so all men may take heed how they allow themselves in sinful occasion, and give themselves scope in the First tendencies and inclinations to evil.
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Principiis obsta is here a very good Admonition; stop and hinder the beginnings; for what Solomon says of contention, is true of every sin else, the beginning of it as when one letteth out water; therefore leave off before it be medled with, Prov. 17.14.
Principiis obsta is Here a very good Admonition; stop and hinder the beginnings; for what Solomon Says of contention, is true of every since Else, the beginning of it as when one lets out water; Therefore leave off before it be meddled with, Curae 17.14.
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The second is in its Specifical Notion, as this sin, the sin of blood, David desires to be freed from that. Now the Question here will be what he refers to? First, We may take it (if we please) at large, for all kind of blood whatsoever, which he might be any way guilty of.
The second is in its Specifical Notion, as this since, the since of blood, David Desires to be freed from that. Now the Question Here will be what he refers to? First, We may take it (if we please) At large, for all kind of blood whatsoever, which he might be any Way guilty of.
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but because he might perhaps unawares shed some blood which was innocent, therefore it was not amiss for him (for greater sureness and prevention of guilt) to pray for freedom from bloods at large;
but Because he might perhaps unawares shed Some blood which was innocent, Therefore it was not amiss for him (for greater sureness and prevention of guilt) to pray for freedom from bloods At large;
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and it is best always in these matters of guilt to be on the surest side, and to desire God to pardon those sins which are yet unknown to the party committing them, which is in the sense of the Psalmist else-where, to be kept from secret faults, Psal. 19.12.
and it is best always in these matters of guilt to be on the Surest side, and to desire God to pardon those Sins which Are yet unknown to the party committing them, which is in the sense of the Psalmist elsewhere, to be kept from secret Faults, Psalm 19.12.
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But yet David 's drift in this place was a little more restrained and particular, and that was to his shedding of the blood of Ʋriah, which he now acknowledges himself guilty of:
But yet David is drift in this place was a little more restrained and particular, and that was to his shedding of the blood of Ʋriah, which he now acknowledges himself guilty of:
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he thought his sin greater than could be forgiven, and his punishment greater than could be born for the heinousness of it, Gen. 4.13. So Act. 28.4. whiles the Barbarians thought Paul to be a Murtherer, they thought Vengeance would not suffer him to live. And Psal. 9.12. we read of inquisition made for blood. This is suitable to God's Precept to Noah, given about this matter, Gen. 9.5. Surely your blood of your lives will I require, &c. Whoso sheddeth man's blood, by man shall his blood be shed;
he Thought his since greater than could be forgiven, and his punishment greater than could be born for the heinousness of it, Gen. 4.13. So Act. 28.4. while the Barbarians Thought Paul to be a Murderer, they Thought Vengeance would not suffer him to live. And Psalm 9.12. we read of inquisition made for blood. This is suitable to God's Precept to Noah, given about this matter, Gen. 9.5. Surely your blood of your lives will I require, etc. Whoso sheds Man's blood, by man shall his blood be shed;
David, he did not take away Ʋriah 's life by himself, but he did as bad, when he so disposed of Ʋriah, as that his life on purpose might be taken away,
David, he did not take away Ʋriah is life by himself, but he did as bad, when he so disposed of Ʋriah, as that his life on purpose might be taken away,
and had slain him with the Sword of the Ammonites, 2 Sam. 12.9. They are both joined together, to signifie thus much to us, that he had done the one in the other, whiles he had slain him with the Sword of the Ammonites, he had kill'd him himself.
and had slave him with the Sword of the Ammonites, 2 Sam. 12.9. They Are both joined together, to signify thus much to us, that he had done the one in the other, while he had slave him with the Sword of the Ammonites, he had killed him himself.
There's Murther as well in the Accessary, as in the Principal, though this of David 's was more than so, who was indeed the very Principal of all, as exposing him thereunto.
There's Murder as well in the Accessary, as in the Principal, though this of David is was more than so, who was indeed the very Principal of all, as exposing him thereunto.
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but also in preventing it where it would be. The voluntary destroying of Conceptions even before life, it is no other than plain Murther, because in an ordinary course they would have life if they were not destroyed:
but also in preventing it where it would be. The voluntary destroying of Conceptions even before life, it is no other than plain Murder, Because in an ordinary course they would have life if they were not destroyed:
yea, more than so, the active prevention of them that they may not be, by any thing taken for such a purpose, comes likewise within the same compass of blood-guiltiness in God's account,
yea, more than so, the active prevention of them that they may not be, by any thing taken for such a purpose, comes likewise within the same compass of Bloodguiltiness in God's account,
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because that's a man which would be so. Homo est, qui futurus est homo. Upon which account even Onan 's sin, Gen. 38.9. is by Divines usually reckoned in the same Catalogue and Series of Sins also.
Because that's a man which would be so. Homo est, qui Future est homo. Upon which account even Onan is since, Gen. 38.9. is by Divines usually reckoned in the same Catalogue and Series of Sins also.
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Yea, the very inordinate distempers of heart, in envy, malice, hatred, and such like affections, they are reduced to the same head likewise by God himself, 1 Joh. 3.15. He that hateth his brother, is a Murtherer, and ye know that no Murtherer hath eternal life abiding in him.
Yea, the very inordinate distempers of heart, in envy, malice, hatred, and such like affections, they Are reduced to the same head likewise by God himself, 1 John 3.15. He that hates his brother, is a Murderer, and you know that no Murderer hath Eternal life abiding in him.
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and the Scripture it self does charge them with such acts as tend hereunto, even the shedding of blood it self, describing this sin of Oppression by such kind of phrases, of biting,
and the Scripture it self does charge them with such acts as tend hereunto, even the shedding of blood it self, describing this since of Oppression by such kind of phrases, of biting,
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and devouring, and eating, and swallowing up, and fleying of the flesh, &c. These are things which are little thought of by many people in the course of their lives, wherein they make no great matter of them:
and devouring, and eating, and swallowing up, and fleying of the Flesh, etc. These Are things which Are little Thought of by many people in the course of their lives, wherein they make no great matter of them:
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but when Conscience shall once be awakened, they will fly in mens faces, and charge them even with that which in this Text is here exhibited to us, even the guilt of Blood.
but when Conscience shall once be awakened, they will fly in men's faces, and charge them even with that which in this Text is Here exhibited to us, even the guilt of Blood.
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The third is in its Individual, or in reference to the person of David, as that which he was more chiefly guilty of, he makes chiefest mention of that. David was guilty of somewhat else besides Blood-guiltiness, he was also guilty of Ʋncleanness; but he chiefly instances in this, not as if the other were no sin,
The third is in its Individu, or in Referente to the person of David, as that which he was more chiefly guilty of, he makes chiefest mention of that. David was guilty of somewhat Else beside Bloodguiltiness, he was also guilty of Ʋncleanness; but he chiefly instances in this, not as if the other were no since,
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and that which is predominant, it strikes chiefly at that. There were two kinds of sins which David in this work of repentance did more especially bewail before the Lord.
and that which is predominant, it strikes chiefly At that. There were two Kinds of Sins which David in this work of Repentance did more especially bewail before the Lord.
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The first was the Sin of his Nature, his Original Corruption, he takes notice of that, as the very Fountain and Spring of all the rest, Verse 5. Behold, I was shapen in iniquity,
The First was the since of his Nature, his Original Corruption, he Takes notice of that, as the very Fountain and Spring of all the rest, Verse 5. Behold, I was shapen in iniquity,
The second was the chief actual sin, and that which was mainly considerable in him, which is a good way for any one else, still to aim at the Master-sin, and that which is most abominable. And the rather,
The second was the chief actual since, and that which was mainly considerable in him, which is a good Way for any one Else, still to aim At the Master sin, and that which is most abominable. And the rather,
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Those whom smaller sins little affect, greater, and those which are more heinous, do awaken and work some meltings and impressions of Spirit upon them.
Those whom smaller Sins little affect, greater, and those which Are more heinous, do awaken and work Some meltings and impressions of Spirit upon them.
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David when he thought of his Murther, and his offence against God in that, this it wholly dissolved him into tears, though otherwise a man apt enough also to be affected with it, and humbled for it.
David when he Thought of his Murder, and his offence against God in that, this it wholly dissolved him into tears, though otherwise a man apt enough also to be affected with it, and humbled for it.
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Thus it was here with David, God had forgiven his Transgression, and yet laid afflictions upon his Person. So Psal. 99.8. Thou wast a God that forgavest them, yet tookest vengeance upon their inventions.
Thus it was Here with David, God had forgiven his Transgression, and yet laid afflictions upon his Person. So Psalm 99.8. Thou wast a God that forgavest them, yet tookest vengeance upon their Inventions.
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God does in this case visit them with his corrections: This is particularly exprest of David, 2 Sam. 12.14. The Lord hath put away thy sin, Thou shalt not die;
God does in this case visit them with his corrections: This is particularly expressed of David, 2 Sam. 12.14. The Lord hath put away thy since, Thou shalt not die;
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This it makes nothing at all for the Opinion and Doctrine of the Papists; for they say, That after sin is pardoned, there remains some Temporal Punishment to be endured by way of satisfaction to the Justice of God; which is a Doctrine very derogatory to the perfect satisfaction of Christ,
This it makes nothing At all for the Opinion and Doctrine of the Papists; for they say, That After since is pardoned, there remains Some Temporal Punishment to be endured by Way of satisfaction to the justice of God; which is a Doctrine very derogatory to the perfect satisfaction of christ,
For the first, The Denominating Expression, It is the God of Salvation. This is the Title which is frequently given to God in divers other places of Scripture,
For the First, The Denominating Expression, It is the God of Salvation. This is the Title which is frequently given to God in diverse other places of Scripture,
and it agrees to him upon a double account, whether of Temporal Salvation or Eternal, though the latter is here chiefly intended, and so chiefly to be regarded by us:
and it agrees to him upon a double account, whither of Temporal Salvation or Eternal, though the latter is Here chiefly intended, and so chiefly to be regarded by us:
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Indeed we must work out our Salvation, as the Apostle exhorts us to do, Philip. 2.12, 13. but then he there likewise tells us who works it in us and for us:
Indeed we must work out our Salvation, as the Apostle exhorts us to do, Philip. 2.12, 13. but then he there likewise tells us who works it in us and for us:
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and how now does he both perswade God, and also satisfie and comfort himself in this particular? Namely, from this Consideration, That he was the God of his Salvation in the latitude and full extent of it.
and how now does he both persuade God, and also satisfy and Comfort himself in this particular? Namely, from this Consideration, That he was the God of his Salvation in the latitude and full extent of it.
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As if he had said, Thou which wilt save me from all other sins besides, save me also from this: And Thou which hast been my Help and Saviour in times past, be Thou now also so unto me.
As if he had said, Thou which wilt save me from all other Sins beside, save me also from this: And Thou which hast been my Help and Saviour in times past, be Thou now also so unto me.
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God does not do any thing to his Servants in this kind for a meer fit, but upon a more general Principle: All God's Goodness to his Servants in the particular Dispensations of Mercy, is founded in his Relations to them,
God does not do any thing to his Servants in this kind for a mere fit, but upon a more general Principle: All God's goodness to his Servants in the particular Dispensations of Mercy, is founded in his Relations to them,
whether in Temporal things, or in Spiritual: In Temporal, to resolve with David elsewhere, Psal. 57.3. I will cry unto God most High, unto God that performs all things for me;
whither in Temporal things, or in Spiritual: In Temporal, to resolve with David elsewhere, Psalm 57.3. I will cry unto God most High, unto God that performs all things for me;
and how will this then consist with Thy particular frowning upon me, and expressing Thy self an Enemy against me? It is a very happy and most effectual way to prevail with God to this purpose, which therefore should not be neglected by us.
and how will this then consist with Thy particular frowning upon me, and expressing Thy self an Enemy against me? It is a very happy and most effectual Way to prevail with God to this purpose, which Therefore should not be neglected by us.
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This expression here of David 's in the Text, it is not a Complement, but an Argument, and an Argument (as I hinted before) to a double purpose, both to work upon God by way of perswasion,
This expression Here of David is in the Text, it is not a Compliment, but an Argument, and an Argument (as I hinted before) to a double purpose, both to work upon God by Way of persuasion,
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For the first, The part imployed, it is his Tongue, My Tongue shall. This is a part which is to be imployed by us in the Service of God: As we are to serve him with our whole outward man,
For the First, The part employed, it is his Tongue, My Tongue shall. This is a part which is to be employed by us in the Service of God: As we Are to serve him with our Whole outward man,
This is that which we find often to be mentioned, and that by David himself, as in Psal. 63.5. and 66.17. and 71.24. and many others besides, we have often mention of the Tongue.
This is that which we find often to be mentioned, and that by David himself, as in Psalm 63.5. and 66.17. and 71.24. and many Others beside, we have often mention of the Tongue.
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or of him, or for him, as it is fitting he should have: We should not think in this case with them in the Psalm, that our Tongues are our own; no, they are not,
or of him, or for him, as it is fitting he should have: We should not think in this case with them in the Psalm, that our Tongues Are our own; no, they Are not,
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Now, Secondly, For the Object which it is imployed about, that is exprest to be God's Righteousness, Thy Righteousness. This at the first hearing may carry some difficulty in it;
Now, Secondly, For the Object which it is employed about, that is expressed to be God's Righteousness, Thy Righteousness. This At the First hearing may carry Some difficulty in it;
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for one would think it should have been said rather, Thy Mercy and Goodness, I will sing of that; for that's more proper to the forgiveness of sin. But this expression here in the Text, it seems to have a double reference with it.
for one would think it should have been said rather, Thy Mercy and goodness, I will sing of that; for that's more proper to the forgiveness of since. But this expression Here in the Text, it seems to have a double Referente with it.
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David had now felt the terrours of the Almighty, as we have formerly heard by reason of his miscarriages; and now he acknowledges himself, and is ready to profess to others, God's Righteousness in this particular, that he dealt no other than most justly with him.
David had now felt the terrors of the Almighty, as we have formerly herd by reason of his miscarriages; and now he acknowledges himself, and is ready to profess to Others, God's Righteousness in this particular, that he dealt no other than most justly with him.
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but in the candour and sweet tenders of the Gospel made in Christ, in whom it is Righteous with God to forgive all poor sinners that come to God by him, who truly repent and turn from their sins, as David here did;
but in the candour and sweet tenders of the Gospel made in christ, in whom it is Righteous with God to forgive all poor Sinners that come to God by him, who truly Repent and turn from their Sins, as David Here did;
The Righteousness of God by Faith, as it is called, Philip. 3.8. This was that which David would here declare upon experience of God's goodness to him.
The Righteousness of God by Faith, as it is called, Philip. 3.8. This was that which David would Here declare upon experience of God's Goodness to him.
Thus we see why His Righteousness; and it is a very sweet and comfortable Consideration for the quieting of all distressed Consciences, coming up to the conditions, that they may now plead with God not only upon terms of Mercy, but likewise upon terms of Justice, seeing it is a righteous thing with God, &c.
Thus we see why His Righteousness; and it is a very sweet and comfortable Consideration for the quieting of all distressed Consciences, coming up to the conditions, that they may now plead with God not only upon terms of Mercy, but likewise upon terms of justice, seeing it is a righteous thing with God, etc.
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This it shews how our hearts should be affected in such matters as these are, even with dispositions answerable and agreeable to the Nature of the things themselves.
This it shows how our hearts should be affected in such matters as these Are, even with dispositions answerable and agreeable to the Nature of the things themselves.
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If Thou wilt deliver me from blood, &c. From whence we have this observable of us, That freedom from guilt does occasion much inlargement in duty; or (if ye will) thus, That those which are sensible of the experiences of God's goodness in the pardon of themselves, will from hence be so much the more encouraged in celebrating of God's goodness to others. But this is a point which carries some affinity with that which we have already lately handled out of the preceding Verse,
If Thou wilt deliver me from blood, etc. From whence we have this observable of us, That freedom from guilt does occasion much enlargement in duty; or (if you will) thus, That those which Are sensible of the experiences of God's Goodness in the pardon of themselves, will from hence be so much the more encouraged in celebrating of God's Goodness to Others. But this is a point which carries Some affinity with that which we have already lately handled out of the preceding Verse,
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than an extolling of the Power of Nature, and of their own Personal Abilities: so there is nothing which the Servants of God are usually more careful of,
than an extolling of the Power of Nature, and of their own Personal Abilities: so there is nothing which the Servants of God Are usually more careful of,
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than an advancing of Free Grace, and declining of all presumption in themselves, and strength of their own. An eminent instance whereof we have here represented unto us in this Text now before us.
than an advancing of Free Grace, and declining of all presumption in themselves, and strength of their own. an eminent instance whereof we have Here represented unto us in this Text now before us.
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The Prophet David in the foregoing Verse of this Psalm, (which we dispatcht the last day) as a Motive to perswade God to deliver him from the guilt of his sins, and especially of blood, had let fall such a word as this, that upon that condition his Tongue should sing aloud of God's Righteousness.
The Prophet David in the foregoing Verse of this Psalm, (which we dispatched the last day) as a Motive to persuade God to deliver him from the guilt of his Sins, and especially of blood, had let fallen such a word as this, that upon that condition his Tongue should sing aloud of God's Righteousness.
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For the explaining whereof unto us, we must know that God may be said to open the lips as to matter of Thanksgiving, (in which sense it is here to be taken) three manner of ways;
For the explaining whereof unto us, we must know that God may be said to open the lips as to matter of Thanksgiving, (in which sense it is Here to be taken) three manner of ways;
First, As to the Occasion; Secondly, As to the Affection; Thirdly, As to the Expression. He opens our lips as to the occasion, when as he affords us ground and matter of praise;
First, As to the Occasion; Secondly, As to the Affection; Thirdly, As to the Expression. He Opens our lips as to the occasion, when as he affords us ground and matter of praise;
before we can present the calves of the lips; and so the Scripture still sets it, Psal. 40.3. He hath put a new Song into my mouth, even praise unto our God. And Psal. 68.11.
before we can present the calves of the lips; and so the Scripture still sets it, Psalm 40.3. He hath put a new Song into my Mouth, even praise unto our God. And Psalm 68.11.
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There are many things which are matters of praise, which yet are not always so esteemed; we have not always our eyes in our heads to discern of God's dealings with us in this respect.
There Are many things which Are matters of praise, which yet Are not always so esteemed; we have not always our eyes in our Heads to discern of God's dealings with us in this respect.
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so agen we often see not those things to be Mercies which yet are very great ones: Now therefore is it requisite for God to help us in this particular,
so again we often see not those things to be mercies which yet Are very great ones: Now Therefore is it requisite for God to help us in this particular,
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For though God does give us great occasions of praising him, and such also as we our selves discern; yet such many times is the deadness of our hearts, that we are not affected with them so as we should be,
For though God does give us great occasions of praising him, and such also as we our selves discern; yet such many times is the deadness of our hearts, that we Are not affected with them so as we should be,
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as from hence to open our lips. Now this is another thing therefore which David begs here of God, that he would give him a thankful mouth, by first giving him a thankful heart; which must be necessarily understood here by us in this expression, as without which all is nothing.
as from hence to open our lips. Now this is Another thing Therefore which David begs Here of God, that he would give him a thankful Mouth, by First giving him a thankful heart; which must be necessarily understood Here by us in this expression, as without which all is nothing.
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If it be the work of Humiliation, to have the Spirit of Mourning; If it be the work of Supplication, to have the Spirit of Prayer; If it be the work of Thanksgiving and Acknowledgment, to have the Spirit of Praise: David did not desire that this business should be only a labour of the lip, though he makes mention of that; no,
If it be the work of Humiliation, to have the Spirit of Mourning; If it be the work of Supplication, to have the Spirit of Prayer; If it be the work of Thanksgiving and Acknowledgment, to have the Spirit of Praise: David did not desire that this business should be only a labour of the lip, though he makes mention of that; no,
This is not to be understood of the meer natural notion of those parts as Members of the Body, but of such a gift as is inherent in the Soul. For we must know besides occasion of discourse and thanksgiving in the Object, and a suitable affection in the Spirit, there is also a peculiar gift,
This is not to be understood of the mere natural notion of those parts as Members of the Body, but of such a gift as is inherent in the Soul. For we must know beside occasion of discourse and thanksgiving in the Object, and a suitable affection in the Spirit, there is also a peculiar gift,
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whether as to matter of praise and thanksgiving, or any other profitable Language as tending to Edification. And this is that (amongst the rest) which David here begs for, not only that God would afford him a comfortable occasion, and also stir up in him gracious affections, but likewise that he would indue him with an ability of pertinent expressions, and laying forth of himself;
whither as to matter of praise and thanksgiving, or any other profitable Language as tending to Edification. And this is that (among the rest) which David Here begs for, not only that God would afford him a comfortable occasion, and also stir up in him gracious affections, but likewise that he would endue him with an ability of pertinent expressions, and laying forth of himself;
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whiles the wicked was before me, Psal. 39.2. God will not vouchsafe scoffers the advantage of good mens discourse, but in such cases shuts up their lips, &c. And it is an hard matter to thrust in a good word amongst them;
while the wicked was before me, Psalm 39.2. God will not vouchsafe scoffers the advantage of good men's discourse, but in such cases shuts up their lips, etc. And it is an hard matter to thrust in a good word among them;
those which have no knowledge of that which is good, nor affection to it, they know not how to discourse about it, Psal. 37.30. The mouth of the Righteous speaketh wisdom, and his tongue talketh of judgment, saith David; and he gives the reason of it in the words that follow, The Law of God is in his heart:
those which have no knowledge of that which is good, nor affection to it, they know not how to discourse about it, Psalm 37.30. The Mouth of the Righteous speaks Wisdom, and his tongue talketh of judgement, Says David; and he gives the reason of it in the words that follow, The Law of God is in his heart:
where there is the Law of God in the heart, there will be a Law of goodness in the tongue, (as is said of the Virtuous Woman, Prov. 31.26.) This speaks out of the abundance of the heart, as our Saviour tells us. So Prov. 10.20. The tongue of the just is as choice silver, but the heart of the wicked is nothing worth;
where there is the Law of God in the heart, there will be a Law of Goodness in the tongue, (as is said of the Virtuous Woman, Curae 31.26.) This speaks out of the abundance of the heart, as our Saviour tells us. So Curae 10.20. The tongue of the just is as choice silver, but the heart of the wicked is nothing worth;
As Vessels which are over-full, they want vent; so it is also sometimes with some men, &c. This Elihu notes of himself, Job 32.18, 19. I am full of matter, the spirit within me constrains me.
As Vessels which Are overfull, they want vent; so it is also sometime with Some men, etc. This Elihu notes of himself, Job 32.18, 19. I am full of matter, the Spirit within me constrains me.
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There are some persons which have a great deal of worth in them, but ye must pump them before ye can get any great benefit by them, their notions lying low in them,
There Are Some Persons which have a great deal of worth in them, but you must pump them before you can get any great benefit by them, their notions lying low in them,
and they themselves wanting a faculty to extract them, and bring them forth: Therefore Prov. 20.5. it is said, that Counsel in the heart of man is like deep waters;
and they themselves wanting a faculty to extract them, and bring them forth: Therefore Curae 20.5. it is said, that Counsel in the heart of man is like deep waters;
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But this being to do it, belongs to this opening of the lips here before us, which David prays for, that God would give him both wisdom when to speak, and also freedom and facility in speaking.
But this being to do it, belongs to this opening of the lips Here before us, which David prays for, that God would give him both Wisdom when to speak, and also freedom and facility in speaking.
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The second is the Promise or Ingagement, My mouth shall shew forth, &c. From whence we learn what is required of us in reference to this work of thanksgiving;
The second is the Promise or Engagement, My Mouth shall show forth, etc. From whence we Learn what is required of us in Referente to this work of thanksgiving;
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We should daily and continually be speaking and making mention of God's goodness to us: thus we have it in sundry places, as Psal. 63.5. My mouth shall praise thee with joyful lips. So Psal. 66.17. I cried unto God with my mouth, and he was exalted with my tongue. And Psal. 71.24. My tongue shall talk of thy Righteousness all the day long.
We should daily and continually be speaking and making mention of God's Goodness to us: thus we have it in sundry places, as Psalm 63.5. My Mouth shall praise thee with joyful lips. So Psalm 66.17. I cried unto God with my Mouth, and he was exalted with my tongue. And Psalm 71.24. My tongue shall talk of thy Righteousness all the day long.
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this is that which seems here chiefly to be intended in David 's Ingagement, that namely, he would signifie to others how graciously God had dealt with himself.
this is that which seems Here chiefly to be intended in David is Engagement, that namely, he would signify to Others how graciously God had dealt with himself.
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This is another duty which lies upon us in our Christian Conversation, as we receive any more mercy and favour from God our selves, especially as to our Souls and Spirits, to express it,
This is Another duty which lies upon us in our Christian Conversation, as we receive any more mercy and favour from God our selves, especially as to our Souls and Spirits, to express it,
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Come and hear, all ye that fear God, and I will declare what God hath gone for my Soul, that which there in that place he practises, here in this place he promises,
Come and hear, all you that Fear God, and I will declare what God hath gone for my Soul, that which there in that place he practises, Here in this place he promises,
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If God would be pleased so highly to favour him, as not only to pardon his sin, but to grant him the assurance of his love, he does engage himself to spread abroad God's goodness in this respect to him.
If God would be pleased so highly to favour him, as not only to pardon his since, but to grant him the assurance of his love, he does engage himself to spread abroad God's Goodness in this respect to him.
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and made known by us, which was a motive to David in this place. Thirdly, For God's greater Honour and Glory, which is the end whereunto we are ordained:
and made known by us, which was a motive to David in this place. Thirdly, For God's greater Honour and Glory, which is the end whereunto we Are ordained:
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That his way be known upon Earth, and his saving health among all Nations, Psal. 67.2. That all people may speak of his Honour, and that he may be exalted even to the ends of the Earth;
That his Way be known upon Earth, and his Saving health among all nations, Psalm 67.2. That all people may speak of his Honour, and that he may be exalted even to the ends of the Earth;
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though we abound very much with them, yet we are but little mentioning of them. That which is the property of the Saints, in Psal. 149.6. is a thing but rare and seldom in the World, To let the high praises of God be in our mouths.
though we abound very much with them, yet we Are but little mentioning of them. That which is the property of the Saints, in Psalm 149.6. is a thing but rare and seldom in the World, To let the high praises of God be in our mouths.
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And so much for the second General, to wit, David 's promise or engagement, My mouth, &c. The third is the Connexion of both together in the Copulative And; and this indeed carries with it the whole burthen of the Text. There is two things (briefly) in it:
And so much for the second General, to wit, David is promise or engagement, My Mouth, etc. The third is the Connexion of both together in the Copulative And; and this indeed carries with it the Whole burden of the Text. There is two things (briefly) in it:
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This is one thing in it, that there is no praising of God without ability imparted from Himself; He that injoins the performance, must give strength to perform it,
This is one thing in it, that there is no praising of God without ability imparted from Himself; He that enjoins the performance, must give strength to perform it,
This is here implied and intimated in David 's Prayer, who goes to Him for this purpose, O Lord, open, &c. And he does not do it as an Arbitrary thing, but as a necessary.
This is Here implied and intimated in David is Prayer, who Goes to Him for this purpose, Oh Lord, open, etc. And he does not do it as an Arbitrary thing, but as a necessary.
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When we say that without God's assistance none can be able to praise him, we must take it with these two Qualifications: First, Cannot do it commendably; and, Secondly, Cannot do it acceptably.
When we say that without God's assistance none can be able to praise him, we must take it with these two Qualifications: First, Cannot do it commendably; and, Secondly, Cannot do it acceptably.
If we speak of shewing forth God's praise with our mouths in a meer verbal manner, that a man may be able to do in a course of general Providence, without any special assistance:
If we speak of showing forth God's praise with our mouths in a mere verbal manner, that a man may be able to do in a course of general Providence, without any special assistance:
It is easie for men to utter so many words as may tend to God's praise, Praised be God, and Blessed be God, and God be thanked, &c. they are words of course in every ones mouth;
It is easy for men to utter so many words as may tend to God's praise, Praised be God, and Blessed be God, and God be thanked, etc. they Are words of course in every ones Mouth;
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Now this is that which we must here take in to the explaining of this point unto us, according to that of the Apostle Paul, 1 Cor. 12.3. No man can say that Jesus is the Lord, but by the Holy Ghost.
Now this is that which we must Here take in to the explaining of this point unto us, according to that of the Apostle Paul, 1 Cor. 12.3. No man can say that jesus is the Lord, but by the Holy Ghost.
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This it requires a special work of God's Spirit for the performance of it. Thus Psal. 119.151. My lips shall utter thy praise, when thou hast taught me thy Statutes;
This it requires a special work of God's Spirit for the performance of it. Thus Psalm 119.151. My lips shall utter thy praise, when thou hast taught me thy Statutes;
And who can bring a clean thing out of an unclean? Those Scriptures which overthrow the Power of Nature to good works at large, overthrow it also as to this good work in particular, of shewing forth God's praise, which has a special place amongst them:
And who can bring a clean thing out of an unclean? Those Scriptures which overthrow the Power of Nature to good works At large, overthrow it also as to this good work in particular, of showing forth God's praise, which has a special place among them:
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ye may see it in the instance of the Ten Lepers in the Gospel, who being cleansed by Christ from their Leprosie, there was but one (and he a stranger) that was found to return Glory to God.
you may see it in the instance of the Ten Lepers in the Gospel, who being cleansed by christ from their Leprosy, there was but one (and he a stranger) that was found to return Glory to God.
sometimes out of pride, because we will not acknowledge our dependance, which in thanksgiving is emphatically done; sometimes out of discontents and repining,
sometime out of pride, Because we will not acknowledge our dependence, which in thanksgiving is emphatically done; sometime out of discontents and repining,
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The Sacrifice of the wicked, as Solomon tells us, it is an abomination to the Lord, Prov. 15.8. And Isai. 1.11. He takes them up angrily for it, To what purpose is the multitude of your sacrifices? &c. And Psal. 50.16.
The Sacrifice of the wicked, as Solomon tells us, it is an abomination to the Lord, Curae 15.8. And Isaiah 1.11. He Takes them up angrily for it, To what purpose is the multitude of your Sacrifices? etc. And Psalm 50.16.
What hast thou to do, &c. God will not seem to be beholding to wicked men for all their praises, no more than he would to the Devils themselves, who when in the Gospel they made mention of him,
What hast thou to do, etc. God will not seem to be beholding to wicked men for all their praises, no more than he would to the Devils themselves, who when in the Gospel they made mention of him,
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Therefore the Scripture when it speaks of giving thanks, and shewing forth praise, it still makes Christ to be the only Medium and Conveyance of it, Ephes. 5.20. Giving thanks in the Name of our Lord Jesus Christ. And Col. 3.17. Giving thanks unto God and the Father by Him. So Heb. 13.15. By Him therefore let us offer the Sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.
Therefore the Scripture when it speaks of giving thanks, and showing forth praise, it still makes christ to be the only Medium and Conveyance of it, Ephesians 5.20. Giving thanks in the Name of our Lord jesus christ. And Col. 3.17. Giving thanks unto God and the Father by Him. So Hebrew 13.15. By Him Therefore let us offer the Sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.
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Those that give thanks, and not in Christ, they cannot give thanks acceptably, which is consequently the condition of those whose lips God will not open for it;
Those that give thanks, and not in christ, they cannot give thanks acceptably, which is consequently the condition of those whose lips God will not open for it;
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and to desire him to help us herein, and not to go about such a duty as this is in our own strength, whether in the strength of common Nature, or in the strength of general Grace: either of these (for the full unfolding of this truth) are insufficient for us.
and to desire him to help us herein, and not to go about such a duty as this is in our own strength, whither in the strength of Common Nature, or in the strength of general Grace: either of these (for the full unfolding of this truth) Are insufficient for us.
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Let none, I say, think to do so; for it is a business of another Nature than so, and so to be esteemed. Excellent speech it becomes not a Fool's mouth;
Let none, I say, think to do so; for it is a business of Another Nature than so, and so to be esteemed. Excellent speech it becomes not a Fool's Mouth;
Secondly, Not in the strength of general Grace, we must take in that too, and that also as most proper and pertinent to this particular Text which we have in hand;
Secondly, Not in the strength of general Grace, we must take in that too, and that also as most proper and pertinent to this particular Text which we have in hand;
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whether Ministers in the work of publick Preaching, or private Christians in the Communion of Saints; Let us go to God to open our lips to this purpose,
whither Ministers in the work of public Preaching, or private Christians in the Communion of Saints; Let us go to God to open our lips to this purpose,
as being both at his disposal. We shall find in Act. 10.33, 34. these two passages joined together, of Cornelius signifying to Peter his desire to hear of him those things which were commanded him of God; and then Peter opened his mouth,
as being both At his disposal. We shall find in Act. 10.33, 34. these two passages joined together, of Cornelius signifying to Peter his desire to hear of him those things which were commanded him of God; and then Peter opened his Mouth,
It is not the strength of our natural Abilities, Knowledge, Memory, Utterance, and such things as these which will serve our turn in these performances, to do them comfortably,
It is not the strength of our natural Abilities, Knowledge, Memory, Utterance, and such things as these which will serve our turn in these performances, to do them comfortably,
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as he promised to be with Moses and Aaron, (Exod. 4.15.) when he sent them on a message to Pharaoh. And that's the first thing in this Conjunction And, as it does denote the dependance of the one upon the other, of shewing forth praise upon God's opening of the lips.
as he promised to be with Moses and Aaron, (Exod 4.15.) when he sent them on a message to Pharaoh. And that's the First thing in this Conjunction And, as it does denote the dependence of the one upon the other, of showing forth praise upon God's opening of the lips.
It is in this case in Spirituals, as we find it sometimes to be in Naturals, and in the Soul, as it is in the Body: In the Body, we find in the Gospel, that when there was one presented unto Christ, that stammered in his speech, Mark 7.34.
It is in this case in Spirituals, as we find it sometime to be in Naturals, and in the Soul, as it is in the Body: In the Body, we find in the Gospel, that when there was one presented unto christ, that stammered in his speech, Mark 7.34.
and could not stay. And so Peter, and the rest of the Apostles, when they were brought before the Priests and Elders, they told them that they could not but speak the things which they had seen and heard, Act. 4.20. so effectual is God's opening of our lips in this particular, that as where he denies it, we cannot speak, so where he grants it, we cannot hold our peace. This may be also very well intended in the conjunction of these two both together.
and could not stay. And so Peter, and the rest of the Apostles, when they were brought before the Priests and Elders, they told them that they could not but speak the things which they had seen and herd, Act. 4.20. so effectual is God's opening of our lips in this particular, that as where he Denies it, we cannot speak, so where he grants it, we cannot hold our peace. This may be also very well intended in the conjunction of these two both together.
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From whence we may therefore very well take some estimate and account of our selves, we may see what we are as to God's workings in this respect; If God hath any time opened our lips,
From whence we may Therefore very well take Some estimate and account of our selves, we may see what we Are as to God's workings in this respect; If God hath any time opened our lips,
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If our mouths be employed in nothing else but vanity, and folly, and rotten and corrupt communication, it is not God that keeps the Key of our lips, but rather the Devil. Agen,
If our mouths be employed in nothing Else but vanity, and folly, and rotten and corrupt communication, it is not God that keeps the Key of our lips, but rather the devil. Again,
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And, Secondly, Upon a Principle of Thankfulness. Upon a Principle of Obedience first, as the effect flowing from the cause, the uttering of Gok's praise being the most natural and genuine operation of such lips as are opened by God;
And, Secondly, Upon a Principle of Thankfulness. Upon a Principle of obedience First, as the Effect flowing from the cause, the uttering of Gok's praise being the most natural and genuine operation of such lips as Are opened by God;
and so it follows from it in that respect. Secondly, Upon a Principle of Thankfulness, Those lips which God has opened, cannot better express their Gratitude to him for their opening,
and so it follows from it in that respect. Secondly, Upon a Principle of Thankfulness, Those lips which God has opened, cannot better express their Gratitude to him for their opening,
First, In that David desires to have his lips opened, he does hereby imply, that they were at present shut; and so they were; they were obstructed to all good conference, and spiritual and comfortable communication. He could not speak now to the benefit of God's people as he was wont, and as it became him to do;
First, In that David Desires to have his lips opened, he does hereby imply, that they were At present shut; and so they were; they were obstructed to all good conference, and spiritual and comfortable communication. He could not speak now to the benefit of God's people as he was wont, and as it became him to do;
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Here is now another sad effect of such courses as these are, they do not only wound a mans Conscience, darken his assurance, deprive him of the light of God's Countenance;
Here is now Another sad Effect of such courses as these Are, they do not only wound a men Conscience, darken his assurance, deprive him of the Light of God's Countenance;
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they make him dry, and barren, and unsavory, and void of spiritual improvement. That man that has the guilt of any notorious lust upon him, it will quite stop up his mouth, and hinder him from being so fruitful and beneficial as otherwise he would be; which David now found in himself:
they make him dry, and barren, and unsavoury, and void of spiritual improvement. That man that has the guilt of any notorious lust upon him, it will quite stop up his Mouth, and hinder him from being so fruitful and beneficial as otherwise he would be; which David now found in himself:
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Though he was convinced of it as a duty, that he ought to speak to the good of others, and to minister grace to the hearers, as it is Ephes. 4.29. yet he found himself now altogether impotent and unable hereunto; he could not do it;
Though he was convinced of it as a duty, that he ought to speak to the good of Others, and to minister grace to the hearers, as it is Ephesians 4.29. yet he found himself now altogether impotent and unable hereunto; he could not do it;
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Consider what a sad thing it is not to be able upon any seasonable occasion to open ones mouth in good discourse, nor to speak a word for the refreshing of others. This is the case of presumptuous sinners, as is here signified and implyed unto us.
Consider what a sad thing it is not to be able upon any seasonable occasion to open ones Mouth in good discourse, nor to speak a word for the refreshing of Others. This is the case of presumptuous Sinners, as is Here signified and employed unto us.
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If David (as many people do ) had rested and contented himself only with a kind of lip-labour, the uttering of so many words with his mouth, he needed not to have made such addresses as these to God; he might in a way of common and general Providence done that well enough himself; he might have said somewhat in a formal way, as tending to the praising of God, and that had been enough:
If David (as many people do) had rested and contented himself only with a kind of lip-labour, the uttering of so many words with his Mouth, he needed not to have made such Addresses as these to God; he might in a Way of Common and general Providence done that well enough himself; he might have said somewhat in a formal Way, as tending to the praising of God, and that had been enough:
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it is the best entrance which we can make in our addresses to the Throne of Grace, which therefore accordingly Christians in former time with one consent have done in their daily and frequent Supplications.
it is the best Entrance which we can make in our Addresses to the Throne of Grace, which Therefore accordingly Christians in former time with one consent have done in their daily and frequent Supplications.
Thirdly and lastly, (to shut up all for time) we may take notice of another good piece of disposition in this holy man, in this present state and condition which he was now in; where he does not only drive at his own ease and satisfaction of spirit,
Thirdly and lastly, (to shut up all for time) we may take notice of Another good piece of disposition in this holy man, in this present state and condition which he was now in; where he does not only drive At his own ease and satisfaction of Spirit,
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Now therefore as he would take away that, so he would make up this; as he would provide for his own comfort, so in like manner for God's Glory, which here he does as a pattern to us how to do likewise;
Now Therefore as he would take away that, so he would make up this; as he would provide for his own Comfort, so in like manner for God's Glory, which Here he does as a pattern to us how to do likewise;
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He does not only say, Blot out my sins, Restore unto me joy, Deliver me from blood, &c. but, My Tongue shall sing aloud of thy Righteousness, in the Verse before;
He does not only say, Blot out my Sins, Restore unto me joy, Deliver me from blood, etc. but, My Tongue shall sing aloud of thy Righteousness, in the Verse before;
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who as they are able to give account of their hope, so they are able also to give account of their Worship, and of the Duties and Acts of Religion, which are at any time performed by them.
who as they Are able to give account of their hope, so they Are able also to give account of their Worship, and of the Duties and Acts of Religion, which Are At any time performed by them.
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he had in the Verse before the Text desired God to open his lips, and thereupon engaged himself to a more solemn praising of God in acknowledgment of his goodness in the pardon and forgiveness of his sin, Open Thou my lips, and my mouth shall shew forth Thy praise.
he had in the Verse before the Text desired God to open his lips, and thereupon engaged himself to a more solemn praising of God in acknowledgment of his Goodness in the pardon and forgiveness of his since, Open Thou my lips, and my Mouth shall show forth Thy praise.
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Now because that this perhaps might seem to be but a mean and slender piece of service, to offer up no other Sacrifice to God than only the calves of his lips, therefore he here lays down the Ground and Motive for such a performance, which is taken from the meer will and pleasure of God;
Now Because that this perhaps might seem to be but a mean and slender piece of service, to offer up no other Sacrifice to God than only the calves of his lips, Therefore he Here lays down the Ground and Motive for such a performance, which is taken from the mere will and pleasure of God;
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whereunto he desires to conform himself absolutely in this business, Thou desirest not, &c. IN the Text it self we have two general Parts observable of us:
whereunto he Desires to conform himself absolutely in this business, Thou Desirest not, etc. IN the Text it self we have two general Parts observable of us:
We begin with the first, viz. The Nature or Disposition which is in God Himself, Thou desirest not Sacrifice, &c. This will require a little Explication of it how it is to be understood,
We begin with the First, viz. The Nature or Disposition which is in God Himself, Thou Desirest not Sacrifice, etc. This will require a little Explication of it how it is to be understood,
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and it is accepted of in sundry instances. Thus Gen. 4.4. it is said that the Lord had respect unto Abel, and to his Offering; and Gen. 8.21. it is said that the Lord smelt a sweet savour, or a savour of rest, in the Burnt-offerings of Noah. In 2 Sam. 24.25.
and it is accepted of in sundry instances. Thus Gen. 4.4. it is said that the Lord had respect unto Abel, and to his Offering; and Gen. 8.21. it is said that the Lord smelled a sweet savour, or a savour of rest, in the Burnt offerings of Noah. In 2 Sam. 24.25.
when David himself upon occasion of the Plague in the Land offered a Sacrifice to God in the Threshing-floor of Araunah the Jebusite, by the Command of God himself, it is said that the Lord was intreated by him, and the Plague stayed.
when David himself upon occasion of the Plague in the Land offered a Sacrifice to God in the threshing-floor of Araunah the Jebusite, by the Command of God himself, it is said that the Lord was entreated by him, and the Plague stayed.
There are causes and circumstances wherein Sacrifice may be very well forborn, and yet God not displeased with the forbearance: I will have Mercy, (says God) and not Sacrifice, Hos. 6.6. that is, not Sacrifice in opposition to Mercy;
There Are Causes and Circumstances wherein Sacrifice may be very well forborn, and yet God not displeased with the forbearance: I will have Mercy, (Says God) and not Sacrifice, Hos. 6.6. that is, not Sacrifice in opposition to Mercy;
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where these two come in competition, an act of Mercy, and an act of Sacrifice, God is content with the forbearance of the latter, for the performance of the former; that Sacrifice be omitted for Mercy. And what is here said of Sacrifice, holds good also (by way of proportion ) as to any external work of Religion and Service pertaining to the outward Worship of God;
where these two come in competition, an act of Mercy, and an act of Sacrifice, God is content with the forbearance of the latter, for the performance of the former; that Sacrifice be omitted for Mercy. And what is Here said of Sacrifice, holds good also (by Way of proportion) as to any external work of Religion and Service pertaining to the outward Worship of God;
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though God requires it, yet he requires it not indispensably and absolutely without any exception, so as it shall be always and perpetually a sin to let it alone.
though God requires it, yet he requires it not indispensably and absolutely without any exception, so as it shall be always and perpetually a since to let it alone.
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Affirmative Precepts they do always bind, but they do not bind to a performance at all times. As for example, The keeping of the Sabbath, it is that which hath a perpetual bond and obligation upon it;
Affirmative Precepts they do always bind, but they do not bind to a performance At all times. As for Exampl, The keeping of the Sabbath, it is that which hath a perpetual bound and obligation upon it;
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for the performance of some necessary service in order to the preservation of life either in man or beast, in that case it might be lawfully omitted, &c.
for the performance of Some necessary service in order to the preservation of life either in man or beast, in that case it might be lawfully omitted, etc.
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and they are forcibly detained from such performances as these are, sometimes by Sickness, sometimes by Imprisonment, sometimes by remoteness of Habitation, and sojourning in foreign Countries where these things are not to be had:
and they Are forcibly detained from such performances as these Are, sometime by Sickness, sometime by Imprisonment, sometime by remoteness of Habitation, and sojourning in foreign Countries where these things Are not to be had:
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and they may be satisfied from this present Text before us, Thou desirest not Sacrifice, &c. Where God gives an opportunity for Sacrifice, that is, forthe Publick Service of Him, there he expects it;
and they may be satisfied from this present Text before us, Thou Desirest not Sacrifice, etc. Where God gives an opportunity for Sacrifice, that is, forth Public Service of Him, there he expects it;
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This is God's gracious indulgence and condescension to us, especially now under the times of the Gospel and New Testament, that he does not so absolutely tie us to the outward bodily service, (which yet he does not warrant us wilfully to neglect) but contents himself with the sacrifice of the heart, where the Soul and Spirit is for God consecrated and devoted to him,
This is God's gracious indulgence and condescension to us, especially now under the times of the Gospel and New Testament, that he does not so absolutely tie us to the outward bodily service, (which yet he does not warrant us wilfully to neglect) but contents himself with the sacrifice of the heart, where the Soul and Spirit is for God consecrated and devoted to him,
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when Providence does not afford the occasion, God does not there inforce the Observation, wilfully to omit them is scandalous, but meerly to want them is not dangerous; Thou desirest not Sacrifice, that is, Thou desirest it not absolutely, in all kind of circumstances. That's the first Observation;
when Providence does not afford the occasion, God does not there enforce the Observation, wilfully to omit them is scandalous, but merely to want them is not dangerous; Thou Desirest not Sacrifice, that is, Thou Desirest it not absolutely, in all kind of Circumstances. That's the First Observation;
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Secondly, Thou desirest it not only. God does very much desire Sacrifice, that is, the performances of the outward man; but he desires something else besides with it;
Secondly, Thou Desirest it not only. God does very much desire Sacrifice, that is, the performances of the outward man; but he Desires something Else beside with it;
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this is another thing implied in this expression, and we shall find it in sundry places of Scripture, that God has still exprest himself dissatisfied where he has had no more than outward Services presented unto him:
this is Another thing implied in this expression, and we shall find it in sundry places of Scripture, that God has still expressed himself dissatisfied where he has had no more than outward Services presented unto him:
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but this thing I commanded them, saying, Obey my voice, &c. the meaning whereof is not this, that he did not command these things simply; but this, that he commanded them not only; there was somewhat more which he required with them, which was their obeying of his voice, &c. So Isai. 1.11.
but this thing I commanded them, saying, Obey my voice, etc. the meaning whereof is not this, that he did not command these things simply; but this, that he commanded them not only; there was somewhat more which he required with them, which was their obeying of his voice, etc. So Isaiah 1.11.
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To what purpose is the multitude of your Sacrifices unto me, saith the Lord? I am full of Burnt-Offerings of Rams, &c. the meaning whereof is not this, that he did wholly decline these services,
To what purpose is the multitude of your Sacrifices unto me, Says the Lord? I am full of Burnt offerings of Rams, etc. the meaning whereof is not this, that he did wholly decline these services,
and well-pleasing unto God, which is our reasonable service of him, Rom. 12.1. He desires not Sacrifice, i. e. He desires not Sacrifice only. That is the second Explication.
and Well-pleasing unto God, which is our reasonable service of him, Rom. 12.1. He Desires not Sacrifice, i. e. He Desires not Sacrifice only. That is the second Explication.
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Thirdly, He desires not Sacrifice, i. e. He desires not Sacrifice chiefly; This is not the main and principal thing which God desires in our approaches to him:
Thirdly, He Desires not Sacrifice, i. e. He Desires not Sacrifice chiefly; This is not the main and principal thing which God Desires in our Approaches to him:
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He desires and he delights in both, but he desires this rather than that; he had rather dispence with the want of Sacrifice, than with the want of Obedience. The like expression we shall meet withal in Prov. 21.3. To do Justice and Judgment is more acceptable unto the Lord than Sacrifice;
He Desires and he delights in both, but he Desires this rather than that; he had rather dispense with the want of Sacrifice, than with the want of obedience. The like expression we shall meet withal in Curae 21.3. To do justice and Judgement is more acceptable unto the Lord than Sacrifice;
and the Observation of a Duty of the first; as if God did prefer a service done to our Neighbour, before a service done immediately to Himself; strictly considering that a Moral Duty of the second Table is preferred before a Ceremonial of the first; and the highest act of Charity,
and the Observation of a Duty of the First; as if God did prefer a service done to our Neighbour, before a service done immediately to Himself; strictly considering that a Moral Duty of the second Table is preferred before a Ceremonial of the First; and the highest act of Charity,
To do Justice and Judgment with all the Circumstances which are required to such an action as that is, is a great deal more acceptable to God than a resting in the bare formal performance of Sacrifice, and nothing else.
To do justice and Judgement with all the circumstances which Are required to such an actium as that is, is a great deal more acceptable to God than a resting in the bore formal performance of Sacrifice, and nothing Else.
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When it is said here, Thou desirest not Sacrifice, this is not so to be understood, (as profane persons now adays make it) hereby to exclude Duties, and to take away Ordinances, as if there were no use of these in the Church of Christ;
When it is said Here, Thou Desirest not Sacrifice, this is not so to be understood, (as profane Persons now adais make it) hereby to exclude Duties, and to take away Ordinances, as if there were no use of these in the Church of christ;
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Now the Use and Improvement of all comes to this, That therefore we rest not our selves contented in such things as these are, seeing the meer outward form of Religion, Prayer,
Now the Use and Improvement of all comes to this, That Therefore we rest not our selves contented in such things as these Are, seeing the mere outward from of Religion, Prayer,
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and which perform what they do in Religion from a principle of Regeneration, and the work of Grace wrought in their hearts, Psal. 40.6, 7. Sacrifices, &c. mine ears hast thou opened, &c. The contrary hereunto is that which may confound many people in the World.
and which perform what they do in Religion from a principle of Regeneration, and the work of Grace wrought in their hearts, Psalm 40.6, 7. Sacrifices, etc. mine ears hast thou opened, etc. The contrary hereunto is that which may confound many people in the World.
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There are divers persons in the World, which if ye examine them, and inquire into them what ground they have to believe that they are in a good and comfortable condition as to eternal Salvation, all their hopes lie in their Duties, and their outward performances:
There Are diverse Persons in the World, which if you examine them, and inquire into them what ground they have to believe that they Are in a good and comfortable condition as to Eternal Salvation, all their hope's lie in their Duties, and their outward performances:
they are much in the exercises of Religion, frequent the Publick Congregations, are well acquainted and keep the company of those which are well disposed for godliness;
they Are much in the exercises of Religion, frequent the Public Congregations, Are well acquainted and keep the company of those which Are well disposed for godliness;
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from this, Take a man but as in the state of Nature, and he would not stand upon the giving of God Sacrifice, upon condition it might excuse him from his sin:
from this, Take a man but as in the state of Nature, and he would not stand upon the giving of God Sacrifice, upon condition it might excuse him from his since:
What's that which draws so many Alms-deeds and Works of Charity from them in that Religion? It is this mistake, that God delights in Sacrifice, and therefore they give it him.
What's that which draws so many Almsdeeds and Works of Charity from them in that Religion? It is this mistake, that God delights in Sacrifice, and Therefore they give it him.
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Oh if people may but be suffered to keep their lusts, and to resume still their vile affections, God shall have any thing from them, Prayers upon Prayers,
O if people may but be suffered to keep their Lustiest, and to resume still their vile affections, God shall have any thing from them, Prayers upon Prayers,
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When men are a little under the wrack, and Conscience sets hard upon them, ye may get what ye will from them to give them ease and relaxation in this condition, which has been that which the Popish Priests have still improved to their own advantage,
When men Are a little under the wrack, and Conscience sets hard upon them, you may get what you will from them to give them ease and relaxation in this condition, which has been that which the Popish Priests have still improved to their own advantage,
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And this is one thing which we may here take notice of by the way, in which this assertion or protestation of David 's holds, viz. Upon the Propensities of Nature, I would give it thee, &c. The second is out of the Principles of Religion, I would give it thee so likewise.
And this is one thing which we may Here take notice of by the Way, in which this assertion or protestation of David is holds, viz. Upon the Propensities of Nature, I would give it thee, etc. The second is out of the Principles of Religion, I would give it thee so likewise.
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Secondly, This disposition is likewise founded upon an Ʋniversal Ingagement to him; whosoever they be that are Christians, they do absolutely resign themselves to God, to be at his disposing;
Secondly, This disposition is likewise founded upon an Ʋniversal Engagement to him; whosoever they be that Are Christians, they do absolutely resign themselves to God, to be At his disposing;
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As it is noted of the Macedonians, 2 Cor. 8.5. That they first gave their own selves to the Lord, and then they gave their Estates for the succour and relief of the poor Saints.
As it is noted of the Macedonians, 2 Cor. 8.5. That they First gave their own selves to the Lord, and then they gave their Estates for the succour and relief of the poor Saints.
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That Christian which can find in his heart to give up his Soul to God in all the powers and faculties of it, to resign his will, and desires, and affections, and such things as are more essential and immediate to his person, he will not demur about any thing else, especially which may be less or more remote, but give it with them.
That Christian which can find in his heart to give up his Soul to God in all the Powers and faculties of it, to resign his will, and Desires, and affections, and such things as Are more essential and immediate to his person, he will not demur about any thing Else, especially which may be less or more remote, but give it with them.
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Look as it is with God to us, so it is with us likewise to Him: for God to us, having given us Himself and his Son, he does not stick with him to give us all things, Rom. 8.3.
Look as it is with God to us, so it is with us likewise to Him: for God to us, having given us Himself and his Son, he does not stick with him to give us all things, Rom. 8.3.
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whether for the leaving of sin which he would have us to forsake, or for the doing of any duty which he would have us to perform, His will would in such cases be a sufficient Rule unto us;
whither for the leaving of since which he would have us to forsake, or for the doing of any duty which he would have us to perform, His will would in such cases be a sufficient Rule unto us;
This Expression, If thou desirest it, I would give it thee, it does imply two things especially in it as concerning David's Obedience, and so proportionably as observable in every good Christian besides:
This Expression, If thou Desirest it, I would give it thee, it does imply two things especially in it as Concerning David's obedience, and so proportionably as observable in every good Christian beside:
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First, The promptness and readiness of it, he does not linger or delay. Secondly, The fulness and universality of it, he does not limit or restrain his Obedience.
First, The promptness and readiness of it, he does not linger or Delay. Secondly, The fullness and universality of it, he does not limit or restrain his obedience.
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It is a wonderful thing to consider how prompt and ready men are to the obeying of their sinful lusts, and to yield to Satan in his sinful suggestions,
It is a wondered thing to Consider how prompt and ready men Are to the obeying of their sinful Lustiest, and to yield to Satan in his sinful suggestions,
whereas readiness is a great advancement of the performance, that which is done quickly being in a sort and in a manner done twice, as we use to express it.
whereas readiness is a great advancement of the performance, that which is done quickly being in a sort and in a manner done twice, as we use to express it.
Secondly, As here was the freeness of his Obedience, so here was also the fulness and universality, in that there was nothing which God should command,
Secondly, As Here was the freeness of his obedience, so Here was also the fullness and universality, in that there was nothing which God should command,
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Though Sacrifice was a particular performance, yet David would yield to it out of a general Principle, and upon the same account would do any thing which God at any time should require of him:
Though Sacrifice was a particular performance, yet David would yield to it out of a general Principle, and upon the same account would do any thing which God At any time should require of him:
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When we are willing and content to do any thing which God shall require and command to be done by us, then we are such as we should be. And so much may be spoken of David's first improvement of God's Nature and Disposition in this particular, as to matter of Sacrifice;
When we Are willing and content to do any thing which God shall require and command to be done by us, then we Are such as we should be. And so much may be spoken of David's First improvement of God's Nature and Disposition in this particular, as to matter of Sacrifice;
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He will not do more in God's Worship than is needful; Nor he will not do more in God's Worship than is required; Nor he will not do more in God's Worship than shall be received. Each of these he resolves upon with himself,
He will not do more in God's Worship than is needful; Nor he will not do more in God's Worship than is required; Nor he will not do more in God's Worship than shall be received. Each of these he resolves upon with himself,
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Secondly, (and which we are here chiefly to observe) he declines an arbitrary Service. He will not serve God in any other way than as Himself shall allow of,
Secondly, (and which we Are Here chiefly to observe) he declines an arbitrary Service. He will not serve God in any other Way than as Himself shall allow of,
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and holds to in God's Worship, to do no more than himself has commanded. And this is that which the Scripture does continually press upon us, the declining of all Will-Worship in the Service of God,
and holds to in God's Worship, to do no more than himself has commanded. And this is that which the Scripture does continually press upon us, the declining of all Will-Worship in the Service of God,
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By Will-Worship we are to understand such Religion and Worship of God, as is not willed or commanded by God in his own Word, but is from the meer will of man: When men do that which they are not bound to by God's Commandment,
By Will-Worship we Are to understand such Religion and Worship of God, as is not willed or commanded by God in his own Word, but is from the mere will of man: When men do that which they Are not bound to by God's Commandment,
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This is the main scope and drift of the second Commandment, to forbid all serving of God any otherwise than as himself pleaseth, which is suitable to other places of Scripture. In Deut. 12.8. God tells the people there plainly, Ye shall not do as ye do here this day, every one what seemeth good in his own eyes.
This is the main scope and drift of the second Commandment, to forbid all serving of God any otherwise than as himself Pleases, which is suitable to other places of Scripture. In Deuteronomy 12.8. God tells the people there plainly, You shall not do as you do Here this day, every one what seems good in his own eyes.
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And it seems to refer to the exercises of Religion, which were undertaken by them. So Esay 1.12. Who hath required this at your hands, &c. God will have that which is done to be required. Upon which account, Saul 's sparing of the cattle for sacrifice was displeasing to God.
And it seems to refer to the exercises of Religion, which were undertaken by them. So Isaiah 1.12. Who hath required this At your hands, etc. God will have that which is done to be required. Upon which account, Saul is sparing of the cattle for sacrifice was displeasing to God.
And there is this ground for it, because we of our selves are unable to discern what is sutable to God and most requisite for Him: And that which with us is of great account, in his eyes it is most abominable, as our Saviour tells the Pharisees, Luke 16.15.
And there is this ground for it, Because we of our selves Are unable to discern what is suitable to God and most requisite for Him: And that which with us is of great account, in his eyes it is most abominable, as our Saviour tells the Pharisees, Lycia 16.15.
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Will-Worship it is Vain Worship, and does discover more vanity in those which are the followers of it, who are not able to judge aright of God, and what belongs unto him.
Will-Worship it is Vain Worship, and does discover more vanity in those which Are the followers of it, who Are not able to judge aright of God, and what belongs unto him.
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after their own devices and conceits, as if hereby they did not only do that which were acceptable, but likewise moreover which were meritorious; Not only please God,
After their own devices and conceits, as if hereby they did not only do that which were acceptable, but likewise moreover which were meritorious; Not only please God,
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No, it is no such matter, they do rather hereby provoke him, and stir up his indignation against them, who hates such services and ways of Worship as those are which himself has not allotted and prescribed as whereby to be served.
No, it is no such matter, they do rather hereby provoke him, and stir up his Indignation against them, who hates such services and ways of Worship as those Are which himself has not allotted and prescribed as whereby to be served.
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This was that which David knew well enough, and which here he considered, whiles he says, that because God desired not Sacrifice, therefore he would not give it to him.
This was that which David knew well enough, and which Here he considered, while he Says, that Because God desired not Sacrifice, Therefore he would not give it to him.
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He will not do more in God's Service than shall be well-received. This is the main thing which God's People look after in their Services which they present unto Him;
He will not do more in God's Service than shall be well-received. This is the main thing which God's People look After in their Services which they present unto Him;
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God's Complacency it is all in all: This is that wherein he glories in another place; The Lord hath heard my Supplication, the Lord will receive my Prayer;
God's Complacency it is all in all: This is that wherein he Glories in Another place; The Lord hath herd my Supplication, the Lord will receive my Prayer;
He brings in the Church praying for him to this purpose, The Lord hear thee, &c. Remember all thine Offerings, and accept thy Burnt-Sacrifice, Selah. And Psal. 19.14.
He brings in the Church praying for him to this purpose, The Lord hear thee, etc. remember all thine Offerings, and accept thy Burnt-sacrifice, Selac. And Psalm 19.14.
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He prays for himself, Let the words of my mouth, &c. be acceptable in thy sight, &c. The reason of it is this, because this indeed is the main End of all such works as these are;
He prays for himself, Let the words of my Mouth, etc. be acceptable in thy sighed, etc. The reason of it is this, Because this indeed is the main End of all such works as these Are;
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Therefore this discovers to us the misery of all such persons as are deprived of it, which is the condition of all wicked and ungodly persons whatsoever:
Therefore this discovers to us the misery of all such Persons as Are deprived of it, which is the condition of all wicked and ungodly Persons whatsoever:
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Thus he threatens them in Amos 5.22. Though ye offer me Burnt-Offerings, and your Meat-Offerings, I will not accept them, neither will I regard the Peace-Offerings of your beasts.
Thus he threatens them in Amos 5.22. Though you offer me Burnt offerings, and your Meat offerings, I will not accept them, neither will I regard the Peace-Offerings of your beasts.
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Now what can be a greater disparagement and indignity than this is? If any Persons of expectation should come and present a Petition to some Great Man,
Now what can be a greater disparagement and indignity than this is? If any Persons of expectation should come and present a Petition to Some Great Man,
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and he should reject it, and lay it aside, would not this be a great daunting to them after all their care about it? And what is it then for the Great GOD to lay aside those Prayers,
and he should reject it, and lay it aside, would not this be a great daunting to them After all their care about it? And what is it then for the Great GOD to lay aside those Prayers,
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First, Let us look to the matter of the Sacrifice it self which we present, that it be such as is good and warrantable, yea, the best that we can possibly present:
First, Let us look to the matter of the Sacrifice it self which we present, that it be such as is good and warrantable, yea, the best that we can possibly present:
This is plainly signified to us, in Malachy 1.8, 9. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now to thy Governour, will He be pleased with thee,
This is plainly signified to us, in Malachy 1.8, 9. And if you offer the blind for sacrifice, is it not evil? And if you offer the lame and sick, is it not evil? Offer it now to thy Governor, will He be pleased with thee,
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and voweth and sacrificeth unto the Lord a corrupt thing, such an one as this is, he is so far from meeting with acceptance, as that he comes under a curse.
and Voweth and Sacrificeth unto the Lord a corrupt thing, such an one as this is, he is so Far from meeting with acceptance, as that he comes under a curse.
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The Sacrifice of the wicked is an abomination to the Lord, how much more when he bringeth it with a wicked mind? Prov. 21.27. Those that come to God with any Offerings, they must look to the frame of their hearts and spirits at such times as those are;
The Sacrifice of the wicked is an abomination to the Lord, how much more when he brings it with a wicked mind? Curae 21.27. Those that come to God with any Offerings, they must look to the frame of their hearts and spirits At such times as those Are;
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but also as to their whole Conversation considered at large. This was that which David in another place thought of for himself, Psal. 66.18, 19. If I regard iniquity in mine heart, the Lord will not hear me:
but also as to their Whole Conversation considered At large. This was that which David in Another place Thought of for himself, Psalm 66.18, 19. If I regard iniquity in mine heart, the Lord will not hear me:
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Thirdly and lastly, and indeed chiefly, We must look to our state and condition, that namely, we are Members of Christ, and (as I gave you an hint of it before) by Faith incorporated into Him. In Ephes. 1.6. it is said, He hath made us accepted in the Beloved;
Thirdly and lastly, and indeed chiefly, We must look to our state and condition, that namely, we Are Members of christ, and (as I gave you an hint of it before) by Faith incorporated into Him. In Ephesians 1.6. it is said, He hath made us accepted in the beloved;
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This is the Angel to whom is given much Incense, that he should offer it with the Prayers of all Saints upon the Golden Altar, Rev. 8.3. and we must have a special regard to Him, Heb. 13.15.
This is the Angel to whom is given much Incense, that he should offer it with the Prayers of all Saints upon the Golden Altar, Rev. 8.3. and we must have a special regard to Him, Hebrew 13.15.
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if he thought God would not receive, himself would not give; That is the Improvement of God's Nature in the Negative. And so much of this Sixteenth Verse also, Thou desirest not, &c.
if he Thought God would not receive, himself would not give; That is the Improvement of God's Nature in the Negative. And so much of this Sixteenth Verse also, Thou Desirest not, etc.
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There is nothing more necessary for those who have any Requests or Petitions to present, than to know what is most acceptable with those Persons whom they present their Petitions unto; and the greater and more exact the Person at any time is, the more requisite also is this knowledge, that so they may the more happily speed in those Addresses which they make unto him.
There is nothing more necessary for those who have any Requests or Petitions to present, than to know what is most acceptable with those Persons whom they present their Petitions unto; and the greater and more exact the Person At any time is, the more requisite also is this knowledge, that so they may the more happily speed in those Addresses which they make unto him.
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And, Secondly, In the Affirmative, by shewing what that is in which he does. The former of these we have laid down in the Sixteenth Verse of this Psalm, in those words, Thou desirest not Sacrifice, else would I give it Thee: Thou delightest not in Burnt-Offering;
And, Secondly, In the Affirmative, by showing what that is in which he does. The former of these we have laid down in the Sixteenth Verse of this Psalm, in those words, Thou Desirest not Sacrifice, Else would I give it Thee: Thou delightest not in Burnt-offering;
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and this (as ye know) we dispatcht the last Sabbath. The latter we have laid down in the Seventeenth Verse, in these words which we have now before us, The Sacrifices of God are a broken Spirit:
and this (as you know) we dispatched the last Sabbath. The latter we have laid down in the Seventeenth Verse, in these words which we have now before us, The Sacrifices of God Are a broken Spirit:
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The Amplification, that we have in these, A broken and a contrite Heart, &c. We begin with the first, viz. The simple Assertion or Proposition, The Sacrifices of God, &c. They may be called the Sacrifices of God, upon a three-fold account.
The Amplification, that we have in these, A broken and a contrite Heart, etc. We begin with the First, viz. The simple Assertion or Proposition, The Sacrifices of God, etc. They may be called the Sacrifices of God, upon a threefold account.
This is that which God does principally look after in all our Humiliations of our selves before Him, and in all our approaches and accesses to Him, that our Hearts and Spirits be broken in us. It is not so much the Duty it self for the outward and external performance,
This is that which God does principally look After in all our Humiliations of our selves before Him, and in all our Approaches and Accesses to Him, that our Hearts and Spirits be broken in us. It is not so much the Duty it self for the outward and external performance,
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and this is that which the Scripture does in sundry places recommend unto us; to instance in one or two: thus Psal. 34.15. The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit. And Psal. 147.3. He healeth the broken in heart, and bindeth up their wounds. So Isai. 57.13.
and this is that which the Scripture does in sundry places recommend unto us; to instance in one or two: thus Psalm 34.15. The Lord is High unto them that Are of a broken heart, and Saveth such as be of a contrite Spirit. And Psalm 147.3. He heals the broken in heart, and binds up their wounds. So Isaiah 57.13.
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Thus saith the high and lofty One, &c. I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble,
Thus Says the high and lofty One, etc. I dwell in the high and holy place, with him also that is of a contrite and humble Spirit, to revive the Spirit of the humble,
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and to revive the heart of the contrite ones. So agen, Isai. 66.2. To him will I look that is poor, and of a contrite spirit, and trembleth at my word.
and to revive the heart of the contrite ones. So again, Isaiah 66.2. To him will I look that is poor, and of a contrite Spirit, and Trembleth At my word.
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they are humbled not only for grosser sins, but also for smaller infirmities; and not only for more notorious practices, but likewise for failings in duties themselves;
they Are humbled not only for grosser Sins, but also for smaller infirmities; and not only for more notorious practices, but likewise for failings in duties themselves;
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and not only for outward and notorious miscarriages, which come into all mens view, but even also for the secretest obliquities and deflexions of the inward man.
and not only for outward and notorious miscarriages, which come into all men's view, but even also for the secretest obliquities and deflexions of the inward man.
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Look as those which have tender bodies, the least air that is, it offends them; whereas those which are more hardy can indure the sharpest weather that is:
Look as those which have tender bodies, the least air that is, it offends them; whereas those which Are more hardy can endure the Sharpest weather that is:
whereas those which are unbroken, they make no matter of the greatest sins that are. Agen, as it holds in regard of sin, so in regard of punishment also.
whereas those which Are unbroken, they make no matter of the greatest Sins that Are. Again, as it holds in regard of since, so in regard of punishment also.
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and has a Principle of spiritual life, such an one is very sensible of Judgment. And that's the first Particular wherein this broken-heartedness consists.
and has a Principle of spiritual life, such an one is very sensible of Judgement. And that's the First Particular wherein this Broken-heartedness consists.
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Thus we see wherein this brokenness of heart does indeed specially and principally consist, and what it means for the Nature of it, that so we may not speak of it at random, and not well understood.
Thus we see wherein this brokenness of heart does indeed specially and principally consist, and what it means for the Nature of it, that so we may not speak of it At random, and not well understood.
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not as if thereby we did indeed make satisfaction to God's Justice, (which is only done by the Blood of Christ) but it is that which does carry the best shadow of compensation with it.
not as if thereby we did indeed make satisfaction to God's justice, (which is only done by the Blood of christ) but it is that which does carry the best shadow of compensation with it.
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Thirdly, A broken heart is most desired, as that which makes the best Improvement of all God's Providences and Dispensations, &c. This makes us more thankful for Mercies, and this makes us more corrigible under Afflictions. A hard and stony heart is nothing the better by all God's dealings with it; but rather the worse:
Thirdly, A broken heart is most desired, as that which makes the best Improvement of all God's Providences and Dispensations, etc. This makes us more thankful for mercies, and this makes us more corrigible under Afflictions. A hard and stony heart is nothing the better by all God's dealings with it; but rather the Worse:
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if God casts Mercies upon it, it is thereby more secure and presumptuous; and if God lays afflictions upon it, it does but so much the more stand out against him:
if God Cast mercies upon it, it is thereby more secure and presumptuous; and if God lays afflictions upon it, it does but so much the more stand out against him:
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Remember that of the Prophet, Isai. 58.5, &c. Is this the Fast that I have chosen? &c. And so for our carriage in our whole lives besides, see what brokenness of spirit we have in us.
remember that of the Prophet, Isaiah 58.5, etc. Is this the Fast that I have chosen? etc. And so for our carriage in our Whole lives beside, see what brokenness of Spirit we have in us.
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That heart which is deeply affected with its own dishonor of God by its sin, cannot indure to have his Name blasphemed by others abroad in the World:
That heart which is deeply affected with its own dishonour of God by its since, cannot endure to have his Name blasphemed by Others abroad in the World:
This was the case even of David in the Text, as we may see in divers places of the Psalms, Psal. 119.136. Rivers of waters run down mine eyes, because they keep not thy Law.
This was the case even of David in the Text, as we may see in diverse places of the Psalms, Psalm 119.136. rivers of waters run down mine eyes, Because they keep not thy Law.
it is said that they trembled at the words of the God of Israel, because of the Transgression of them of the Captivity, &c. Yea, it is noted even in the men of Nineveh, that they trembled at the Preaching of the Prophet Jonah, and proclaimed a Fast,
it is said that they trembled At the words of the God of Israel, Because of the Transgression of them of the Captivity, etc. Yea, it is noted even in the men of Nineveh, that they trembled At the Preaching of the Prophet Jonah, and proclaimed a Fast,
and put on Sackcloth, &c. This is the Nature of broken-hearted persons: Those that can sit under the threatnings of the Word, and be never moved or affected with them, as if they had no matter of terrour or astonishment in them, it is a sign that their hearts are harder than even the Nether-Milstone.
and put on sackcloth, etc. This is the Nature of brokenhearted Persons: Those that can fit under the threatenings of the Word, and be never moved or affected with them, as if they had no matter of terror or astonishment in them, it is a Signen that their hearts Are harder than even the Nether-Milstone.
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And so, as for the threatnings of the Word, so the comforts of it also in the Promises; These they work upon a tender-hearted Soul; Having these Promises, (dearly Beloved) let us cleanse our selves: There is nothing which more works upon Ingenuity, than Goodness it self.
And so, as for the threatenings of the Word, so the comforts of it also in the Promises; These they work upon a tender-hearted Soul; Having these Promises, (dearly beloved) let us cleanse our selves: There is nothing which more works upon Ingenuity, than goodness it self.
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yea, Thy Law is my delight. There's no better discovery of this broken-heartedness, than its pliableness to the Word of God. That is the second discovery.
yea, Thy Law is my delight. There's no better discovery of this Broken-heartedness, than its pliableness to the Word of God. That is the second discovery.
Lastly, This broken-heartedness is much discerned in its carriage towards others, whom it does accordingly pity and compassionate; as Paul, he wept for the miscarriages of the Philippians, and those amongst them, of whom I tell you weeping:
Lastly, This Broken-heartedness is much discerned in its carriage towards Others, whom it does accordingly pity and compassionate; as Paul, he wept for the miscarriages of the Philippians, and those among them, of whom I tell you weeping:
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And we see how full of bowels he was towards the Incestuous Corinthian. Christ Himself he wept over Jerusalem, in regard both of their miseries and sins which were the causes of them;
And we see how full of bowels he was towards the Incestuous Corinthian. christ Himself he wept over Jerusalem, in regard both of their misery's and Sins which were the Causes of them;
It will make us to have a tender regard to the souls of other men, whether as going on in sin without remorse, or else as troubled and afflicted for sin:
It will make us to have a tender regard to the Souls of other men, whither as going on in since without remorse, or Else as troubled and afflicted for since:
and therefore Paul speaks thus to those which are spiritual, to restore with meekness those which are fallen, considering themselves. By these and the like Manifestations may this behaviour of heart be discovered.
and Therefore Paul speaks thus to those which Are spiritual, to restore with meekness those which Are fallen, considering themselves. By these and the like Manifestations may this behaviour of heart be discovered.
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Secondly, It serves also for excitement, To perswade us, and stir us all up to endeavour hereafter all that may be, seeing this is that which is mainly acceptable.
Secondly, It serves also for excitement, To persuade us, and stir us all up to endeavour hereafter all that may be, seeing this is that which is mainly acceptable.
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Is not my Word like a Fire, (saith the Lord) and like an Hammer that breaks the Rocks in pieces? God has put a special Power into his Word for the breaking of mens hearts,
Is not my Word like a Fire, (Says the Lord) and like an Hammer that breaks the Rocks in Pieces? God has put a special Power into his Word for the breaking of men's hearts,
when Peter comes home to their Consciences, and deals plainly and roundly with them, tells them that they had crucified the Lord Jesus, the Lord of Glory, this it broke them,
when Peter comes home to their Consciences, and deals plainly and roundly with them, tells them that they had Crucified the Lord jesus, the Lord of Glory, this it broke them,
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and yet ye may see how the Word of God broke him, and brought him to a most tender frame of spirit as could be possibly desired. So the Disciples which were going to Emmaus, ye shall find the same work of it upon them, Luk. 24.32.
and yet you may see how the Word of God broke him, and brought him to a most tender frame of Spirit as could be possibly desired. So the Disciples which were going to Emmaus, you shall find the same work of it upon them, Luk. 24.32.
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and so the Scripture in plain terms expresses it, as in the Example, so likewise in the Doctrine, 2 Cor. 10.4, 5. The Weapons of our warfare are not carnal,
and so the Scripture in plain terms Expresses it, as in the Exampl, so likewise in the Doctrine, 2 Cor. 10.4, 5. The Weapons of our warfare Are not carnal,
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So Psal. 29.4, 5. The voice of the Lord is powerful, the voice of the Lord is full of Majesty, &c. It holds good not only of the ordinary Thunder, whereof it seems there principally to be spoken;
So Psalm 29.4, 5. The voice of the Lord is powerful, the voice of the Lord is full of Majesty, etc. It holds good not only of the ordinary Thunder, whereof it seems there principally to be spoken;
As therefore we desire this tenderness and brokenness of heart in us, it will concern us to have recourse hereunto by attendance upon it, which has the experience of so much virtue in it.
As Therefore we desire this tenderness and brokenness of heart in us, it will concern us to have recourse hereunto by attendance upon it, which has the experience of so much virtue in it.
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There are some kind of people in the World, which do shun this as much as they can, and thereby think to keep themselves as it were out of harms way, by withdrawing from such opportunities as these are;
There Are Some kind of people in the World, which do shun this as much as they can, and thereby think to keep themselves as it were out of harms Way, by withdrawing from such opportunities as these Are;
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But we learn a better way for our selves in this particular, which is to close with such blessed opportunities as these are, that so we may have the benefit of them.
But we Learn a better Way for our selves in this particular, which is to close with such blessed opportunities as these Are, that so we may have the benefit of them.
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When people have no thoughts of their sins, or those which they have, but sleight and perfunctory, they do consequently retain but hardened hearts with them;
When people have no thoughts of their Sins, or those which they have, but sleight and perfunctory, they do consequently retain but hardened hearts with them;
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It propounds to us the Judgments of God as in this life, so especially in that which is to come; 2 Cor. 5.11. Knowing therefore the terrour of the Lord, we perswade men, &c. And 2 Tim. 4.1. I charge you before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his coming.
It propounds to us the Judgments of God as in this life, so especially in that which is to come; 2 Cor. 5.11. Knowing Therefore the terror of the Lord, we persuade men, etc. And 2 Tim. 4.1. I charge you before God, and the Lord jesus christ, who shall judge the quick and the dead At his coming.
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for that will very much harden the heart, and contract an obdurateness upon it, Heb. 3.23. Take heed (says the Apostle) lest ye be hardened through the deceitfulness of sin.
for that will very much harden the heart, and contract an obdurateness upon it, Hebrew 3.23. Take heed (Says the Apostle) lest you be hardened through the deceitfulness of since.
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and God Himself, who is the Maker and Owner of it, does not from hence ere a whit the less regard it, which yet he might seem to do from that excellency and transcendency which is in him, Psal. 113.5, 6. Who is like the Lord our God, who dwelleth on high, who humbleth himself to behold the things that are in Heaven and Earth? Though he dwells on high,
and God Himself, who is the Maker and Owner of it, does not from hence ere a whit the less regard it, which yet he might seem to do from that excellency and transcendency which is in him, Psalm 113.5, 6. Who is like the Lord our God, who dwells on high, who Humbleth himself to behold the things that Are in Heaven and Earth? Though he dwells on high,
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and what those things in particular are, he does more particularly signifie in the place before alleadged, Isai. 57.15. He dwells in the high and holy place, with him also who is of an humble and contrite spirit.
and what those things in particular Are, he does more particularly signify in the place before alleged, Isaiah 57.15. He dwells in the high and holy place, with him also who is of an humble and contrite Spirit.
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and to carry themselves disdainfully towards them. But with God it is quite contrary: He which is the great and high GOD, he does not despise the humble Spirit.
and to carry themselves disdainfully towards them. But with God it is quite contrary: He which is the great and high GOD, he does not despise the humble Spirit.
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There is nothing which God despises in any Creature but Sin, and that he despises under never so many glorious Qualifications, as to worldly respects.
There is nothing which God despises in any Creature but since, and that he despises under never so many glorious Qualifications, as to worldly respects.
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and so the Scripture expresses it self about them; The covetous whom the Lord abhors, Psal. 10.3. The proud, He knows a far off, Psal. 138.6. The froward, is an abomination to the Lord, Prov. 3.32. He that despises the Servants of Christ, Him does Christ Himself despise, as he signifies to us.
and so the Scripture Expresses it self about them; The covetous whom the Lord abhors, Psalm 10.3. The proud, He knows a Far off, Psalm 138.6. The froward, is an abomination to the Lord, Curae 3.32. He that despises the Servants of christ, Him does christ Himself despise, as he signifies to us.
Sacrifices, and Burnt-Offerings, and such performances as these are, they carry a great deal of pomp and splendor with them, from whence they might gain respect, and do obtain it in the eyes of men: but now a poor, broken, humble spirit, which weeps and mourns in secret, and lies flat in the presence of God, this is a poor and a mean business in worldly apprehensions;
Sacrifices, and Burnt offerings, and such performances as these Are, they carry a great deal of pomp and splendour with them, from whence they might gain respect, and do obtain it in the eyes of men: but now a poor, broken, humble Spirit, which weeps and mourns in secret, and lies flat in the presence of God, this is a poor and a mean business in worldly apprehensions;
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He despises not the Prayer of the humble, He rejects not any which bring Him such Oblations as these, though they have nothing else to bring with them:
He despises not the Prayer of the humble, He rejects not any which bring Him such Oblations as these, though they have nothing Else to bring with them:
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This now is a great encouragement to all the faithful Servants of God, let their condition be what it will be, that if they come with broken hearts before Him, He does not slight them, or despise them herein.
This now is a great encouragement to all the faithful Servants of God, let their condition be what it will be, that if they come with broken hearts before Him, He does not slight them, or despise them herein.
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God does not there despise the meanest, He will not break the bruised reed, nor He will not quench the smoaking flax, nor he will not despise the broken heart; A broken and a contrite heart, O God, thou wilt not despise.
God does not there despise the Meanest, He will not break the Bruised reed, nor He will not quench the smoking flax, nor he will not despise the broken heart; A broken and a contrite heart, Oh God, thou wilt not despise.
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Therefore let us not stand too much upon this, I am not humbled enough, the desire is to the thing, not to the degree. So much for the words in the first sense,
Therefore let us not stand too much upon this, I am not humbled enough, the desire is to the thing, not to the degree. So much for the words in the First sense,
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The second is, as considered in the Extent; and so here's that Trope which in Rhetorick we call a NONLATINALPHABET, wherein less is exprest than is intended. Thou wilt not despise it;
The second is, as considered in the Extent; and so here's that Trope which in Rhetoric we call a, wherein less is expressed than is intended. Thou wilt not despise it;
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Thus Josiah, because his heart was tender, and he humbled himself before God, therefore the Lord heard him, and preserved him from seeing the evil, &c. as we may see 2 Chron. 34.27, &c. So Manasses, because he humbled himself greatly before the Lord God of his fathers, therefore the Lord was entreated of him, and heard his supplication, 2 Chron. 31.12.
Thus Josiah, Because his heart was tender, and he humbled himself before God, Therefore the Lord herd him, and preserved him from seeing the evil, etc. as we may see 2 Chronicles 34.27, etc. So Manasses, Because he humbled himself greatly before the Lord God of his Father's, Therefore the Lord was entreated of him, and herd his supplication, 2 Chronicles 31.12.
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and signifies that he did it for that reason, 2 Chron. 32.7. Because they have humbled, &c. So the Mourners, Ezek. 9.6. there was a mark set upon their foreheads, and they were preserved.
and signifies that he did it for that reason, 2 Chronicles 32.7. Because they have humbled, etc. So the Mourners, Ezekiel 9.6. there was a mark Set upon their foreheads, and they were preserved.
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Secondly, As God's esteem of humbled persons is discernable in hi preventing them from Judgments, so likewise in removing Judgments from them upon their humiliation:
Secondly, As God's esteem of humbled Persons is discernible in him preventing them from Judgments, so likewise in removing Judgments from them upon their humiliation:
The use which we are to make of this, is to esteem of it highly our selves. That which God Himself does so account of, should not be of low esteem with us, but we should prize it, and set highly by it;
The use which we Are to make of this, is to esteem of it highly our selves. That which God Himself does so account of, should not be of low esteem with us, but we should prize it, and Set highly by it;
By this therefore shall we also (amongst the rest) shew our esteem of a broken heart, when we are industrious to keep our hearts once broken, in a broken frame. This is done in the continuance of those means whereby it is first wrought;
By this Therefore shall we also (among the rest) show our esteem of a broken heart, when we Are Industria to keep our hearts once broken, in a broken frame. This is done in the Continuance of those means whereby it is First wrought;
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That which breaks the heart at first, will keep it tender after breaking, which is the Word of God set home by his Spirit, which is to be attended upon by us;
That which breaks the heart At First, will keep it tender After breaking, which is the Word of God Set home by his Spirit, which is to be attended upon by us;
and this joined with Meditation and Prayer. Those which neglect such Duties as these are, they soon contract some kind of hardness upon them, after some beginnings of mollification;
and this joined with Meditation and Prayer. Those which neglect such Duties as these Are, they soon contract Some kind of hardness upon them, After Some beginnings of mollification;
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worldly pleasures, and these outward comforts, being too greedily and earnestly pursued, and having too much delight taken in them, do oftentimes harden the heart,
worldly pleasures, and these outward comforts, being too greedily and earnestly pursued, and having too much delight taken in them, do oftentimes harden the heart,
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as, First, We may observe how David was right here in point of Judgment, and does by Meditation labour to strengthen himself in this Practical Truth. He understood the true Notion of Religion,
as, First, We may observe how David was right Here in point of Judgement, and does by Meditation labour to strengthen himself in this Practical Truth. He understood the true Notion of Religion,
and he does accordingly work it upon his heart, The Sacrifices of God are, &c. The scope of which speech in this his Prayer, is not to instruct and inform God, but to affect and provoke himself. From whence we may learn thus much in general, That the way to be right in the practice of Religion, is first to be right in the notion of it.
and he does accordingly work it upon his heart, The Sacrifices of God Are, etc. The scope of which speech in this his Prayer, is not to instruct and inform God, but to affect and provoke himself. From whence we may Learn thus much in general, That the Way to be right in the practice of Religion, is First to be right in the notion of it.
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We must first know what God here is, and wherein the true and sound Worship of God does principally consist, before we can frame our selves to the practice and exercise of it,
We must First know what God Here is, and wherein the true and found Worship of God does principally consist, before we can frame our selves to the practice and exercise of it,
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That he might the better work himself to this brokenness of heart indeed, he ponders and considers with himself, that this is that which is most acceptable in the sight of God.
That he might the better work himself to this brokenness of heart indeed, he ponders and considers with himself, that this is that which is most acceptable in the sighed of God.
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Now therefore accordingly in imitation of Him, we should take the like course with our selves, when we find any backwardness upon us in this particular,
Now Therefore accordingly in imitation of Him, we should take the like course with our selves, when we find any backwardness upon us in this particular,
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or any aptness to rest in formalities, and the outside of Duties: If we be ignorant, let us inform our Judgments; and if we be forgetful, let us rub up our Memories in this particular,
or any aptness to rest in formalities, and the outside of Duties: If we be ignorant, let us inform our Judgments; and if we be forgetful, let us rub up our Memories in this particular,
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as David here does, Thou delightest not, &c. The Sacrifices, &c. This (through God's blessing) will be a means so much the better to bring us in frame.
as David Here does, Thou delightest not, etc. The Sacrifices, etc. This (through God's blessing) will be a means so much the better to bring us in frame.
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What's the reason that so many people in the World rest themselves satisfied in bare outward performances, and never care to have their hearts wrought upon, and their spirits warmed and enlivened in Duties? It is because they do not seriously weigh and consider this point which we have now in hand, That God is a Spirit, and that they that worship Him, must worship Him in spirit and truth, as our Saviour told the woman of Samaria; or as David here expresses it in the Text, The Sacrifices of God are, &c. That's one Observation in the general.
What's the reason that so many people in the World rest themselves satisfied in bore outward performances, and never care to have their hearts wrought upon, and their spirits warmed and enlivened in Duties? It is Because they do not seriously weigh and Consider this point which we have now in hand, That God is a Spirit, and that they that worship Him, must worship Him in Spirit and truth, as our Saviour told the woman of Samaria; or as David Here Expresses it in the Text, The Sacrifices of God Are, etc. That's one Observation in the general.
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Secondly, As these are words of Truth, and proceeding from a sound Judgment; so likewise words of Comfort, and proceeding from a well-satisfied Spirit: David did now comfort himself in this, as to his speeding and prevailing with God in this request which he makes to him, according to the present frame and temper of his own heart.
Secondly, As these Are words of Truth, and proceeding from a found Judgement; so likewise words of Comfort, and proceeding from a well-satisfied Spirit: David did now Comfort himself in this, as to his speeding and prevailing with God in this request which he makes to him, according to the present frame and temper of his own heart.
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From whence we may also note thus much, That the temper of a man's own particular spirit in his approaches and addresses to God, is one of the best discoveries of likelihood for his success in those approaches.
From whence we may also note thus much, That the temper of a Man's own particular Spirit in his Approaches and Addresses to God, is one of the best discoveries of likelihood for his success in those Approaches.
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This is clear here from David 's pertinent intimation. If he had offered never so many Sacrifices, and outward Oblations to God, he could not have been confident from these, nor durst not have put any stress in them: But when he considers the brokenness of his heart, and humiliation of spirit, this encourages and puts life into him,
This is clear Here from David is pertinent intimation. If he had offered never so many Sacrifices, and outward Oblations to God, he could not have been confident from these, nor durst not have put any stress in them: But when he considers the brokenness of his heart, and humiliation of Spirit, this encourages and puts life into him,
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There are many that seek to please themselves, their own fancies, and corrupt imaginations, and that seek to please other men, and to gain applause and acceptance with them; but God in all is not regarded by them.
There Are many that seek to please themselves, their own fancies, and corrupt Imaginations, and that seek to please other men, and to gain applause and acceptance with them; but God in all is not regarded by them.
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The one is his personal, as he is a man alone by himself; and the other is his relative, as he is a branch and part of the Community, and a Member of that Body whereof the Lord Jesus Christ is the Head. And answerably hereunto there are mixt desires and affections in him,
The one is his personal, as he is a man alone by himself; and the other is his relative, as he is a branch and part of the Community, and a Member of that Body whereof the Lord jesus christ is the Head. And answerably hereunto there Are mixed Desires and affections in him,
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as do here appear and discover themselves in the holy man David in the cause of this present Psalm. As for his desires, which he breaths out for himself, of those we have spoken hitherto at large out of the former Verses;
as do Here appear and discover themselves in the holy man David in the cause of this present Psalm. As for his Desires, which he breathes out for himself, of those we have spoken hitherto At large out of the former Verses;
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so to the Church of God in general, and herewith shuts up the Psalm; In the former Verse signifying his Prayer which he puts up to God, and in the latter fore-speaks the issue and consequent of it.
so to the Church of God in general, and herewith shuts up the Psalm; In the former Verse signifying his Prayer which he puts up to God, and in the latter forespeaks the issue and consequent of it.
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Our business at this time is his Petition, laid down in the Eighteenth Verse, consisting of two Branches, &c. IN the Text it self we have a Petition, consisting of two Branches;
Our business At this time is his Petition, laid down in the Eighteenth Verse, consisting of two Branches, etc. IN the Text it self we have a Petition, consisting of two Branches;
For the first, The Place or Party prayed for, is Sion; whereby we are in one word to understand the Church of God: This in Scripture-Language is exprest by Sion, which was the name of an Hill within Jerusalem upon which the Temple was (after David 's time) built by Solomon, and where whiles David lived, stood the Tabernacle, which was set up for the Worship of God.
For the First, The Place or Party prayed for, is Sion; whereby we Are in one word to understand the Church of God: This in Scripture-language is expressed by Sion, which was the name of an Hill within Jerusalem upon which the Temple was (After David is time) built by Solomon, and where while David lived, stood the Tabernacle, which was Set up for the Worship of God.
whereby he shews us the Nature and Disposition of every good Christian besides, as also the Duty of every one that pretends to an interest in the Church.
whereby he shows us the Nature and Disposition of every good Christian beside, as also the Duty of every one that pretends to an Interest in the Church.
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take notice of that; this is clear from other instances in Scripture: Thus Psal. 53.6. Oh that the Salvation of Israel were come out of Sion. So Psal. 102.13. Arise, and have mercy upon Sion, for the time to favour her is come. And Psal. 137.1. By the Rivers of Babylon we sate down and wept when we remembred thee, O Sion. Still Sion, i. e.
take notice of that; this is clear from other instances in Scripture: Thus Psalm 53.6. O that the Salvation of Israel were come out of Sion. So Psalm 102.13. Arise, and have mercy upon Sion, for the time to favour her is come. And Psalm 137.1. By the rivers of Babylon we sat down and wept when we remembered thee, Oh Sion. Still Sion, i. e.
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Upon which account the Apostle Paul presses a mutual sympathy and compliance of affection, Rom. 12.5. We being many are one body in Christ, and every one members one of another. And 1 Cor. 12.27. Ye are the body of Christ, and members in particular.
Upon which account the Apostle Paul presses a mutual Sympathy and compliance of affection, Rom. 12.5. We being many Are one body in christ, and every one members one of Another. And 1 Cor. 12.27. You Are the body of christ, and members in particular.
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And yet if we well consider it, how few are there which lay this to heart, which take care of the prosperity of Sion, and which are affected with good will to it? Most men seek their own advantage, the inlarging and setling of themselves, but they are but few which do lay out their thoughts and endeavours for the good of the Church: Nay, it were well if some now and then were not imployed in that which is contrary, which are haters and ill-willers to it, Psal. 129.5.
And yet if we well Consider it, how few Are there which lay this to heart, which take care of the Prosperity of Sion, and which Are affected with good will to it? Most men seek their own advantage, the enlarging and settling of themselves, but they Are but few which do lay out their thoughts and endeavours for the good of the Church: Nay, it were well if Some now and then were not employed in that which is contrary, which Are haters and ill-willers to it, Psalm 129.5.
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Now for this purpose we are to consider the practice of this holy man David before us, who puts in this amongst his other requests which he makes to God,
Now for this purpose we Are to Consider the practice of this holy man David before us, who puts in this among his other requests which he makes to God,
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but the welfare of Sion; according to those famous examples which we have elsewhere in Scripture, in Moses, in Mordecai, in Nehemiah, &c. That's the first Notion, in which we may here look upon David in this his Prayer, considered as a godly man.
but the welfare of Sion; according to those famous Examples which we have elsewhere in Scripture, in Moses, in Mordecai, in Nehemiah, etc. That's the First Notion, in which we may Here look upon David in this his Prayer, considered as a godly man.
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The second is considered as a guilty man. David now reflected upon the mischief which he had done to the Church of God by his sin, which he had hereby scandalized and offended,
The second is considered as a guilty man. David now reflected upon the mischief which he had done to the Church of God by his since, which he had hereby scandalized and offended,
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when it pleased God to open his eyes, and to bring him to himself? Ye shall see it in the report which went of him in the Churches of Christ, Gal. 1.23. They had heard that he which persecuted us in times past, now preacheth the Faith which once he destroyed;
when it pleased God to open his eyes, and to bring him to himself? You shall see it in the report which went of him in the Churches of christ, Gal. 1.23. They had herd that he which persecuted us in times past, now Preacheth the Faith which once he destroyed;
Of a Persecutor, he became a Preacher. It was so likewise with the Jaylor, we know how barbarously he had used the Apostles, upon his Conversion he proved extraordinarily loving to them;
Of a Persecutor, he became a Preacher. It was so likewise with the Jailor, we know how barbarously he had used the Apostles, upon his Conversion he proved extraordinarily loving to them;
That man, who truly repents of his sin, there is this property consequent in him, That he will endeavour to do good answerably to the evil which has been done by him:
That man, who truly repents of his since, there is this property consequent in him, That he will endeavour to do good answerably to the evil which has been done by him:
they that stick at it, and refuse to do so, they do hereby discover their repentance to be but hypocritical. And so much of the first particular, to wit, the party prayed for, which is Sion.
they that stick At it, and refuse to do so, they do hereby discover their Repentance to be but hypocritical. And so much of the First particular, to wit, the party prayed for, which is Sion.
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The second is, The thing prayed for about it, and that is, that it have good done it, Do good unto Sion, that which the Church is taught to pray for it self, Hos. 14.2. Take away all iniquity, and do us good, (as some Translators read the words) the same does David here pray for it, Do good unto Sion. What this good is for the particular which David here means, it is not exprest;
The second is, The thing prayed for about it, and that is, that it have good done it, Do good unto Sion, that which the Church is taught to pray for it self, Hos. 14.2. Take away all iniquity, and do us good, (as Some Translators read the words) the same does David Here pray for it, Do good unto Sion. What this good is for the particular which David Here means, it is not expressed;
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but more especially of such good as is proper and peculiar to the Church, considered as such, within its own circle and compass, which is spiritual and eternal good.
but more especially of such good as is proper and peculiar to the Church, considered as such, within its own circle and compass, which is spiritual and Eternal good.
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First, The free enjoyment of the Ordinances, and means of Grace: These make up a great part of the good of Sion, and we should be instant with God for his Church in this regard, that he would vouchsafe,
First, The free enjoyment of the Ordinances, and means of Grace: These make up a great part of the good of Sion, and we should be instant with God for his Church in this regard, that he would vouchsafe,
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and not only so, but that the work may thrive and prosper in their hands, as Saint Paul calls upon the Thessalonians, 2 Thes. 3.1. Pray for us, that the Word of the Lord may have free course, and be glorified;
and not only so, but that the work may thrive and prosper in their hands, as Saint Paul calls upon the Thessalonians, 2 Thebes 3.1. Pray for us, that the Word of the Lord may have free course, and be glorified;
Secondly, The Extirpation of Errours, and Heresies, and the Promoters of them, this is likewise conducing to the good: It can never be well with the Church, any further than as God is pleased to convert it by his over-ruling power, (who can bring good out of evil) when as the Tares and Thorns of false Doctrine shall spring up in it,
Secondly, The Extirpation of Errors, and Heresies, and the Promoters of them, this is likewise conducing to the good: It can never be well with the Church, any further than as God is pleased to convert it by his overruling power, (who can bring good out of evil) when as the Tares and Thorns of false Doctrine shall spring up in it,
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These were such things as Christ found fault with in some of the Churches of Asia, as we shall find in the Revelations, and which Saint Paul also took such care of in those several Churches which himself had to do with.
These were such things as christ found fault with in Some of the Churches of Asia, as we shall find in the Revelations, and which Saint Paul also took such care of in those several Churches which himself had to do with.
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Thirdly, The Multiplication of Converts, that's another thing pertinent hereunto. The welfare of Sion lies much in the number of those which belong unto it:
Thirdly, The Multiplication of Converts, that's Another thing pertinent hereunto. The welfare of Sion lies much in the number of those which belong unto it:
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Therefore we find it to be recorded in the Acts of the Apostles, That the Lord added to the Church daily such as should be saved, Act. 2.47. And Act. 16.5. so the Churches were established in the Faith, and increased in number daily. And Acts 5.14. Believers were added to the Lord, multitudes both of men and women:
Therefore we find it to be recorded in the Acts of the Apostles, That the Lord added to the Church daily such as should be saved, Act. 2.47. And Act. 16.5. so the Churches were established in the Faith, and increased in number daily. And Acts 5.14. Believers were added to the Lord, Multitudes both of men and women:
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This is much for the good of the Church as any thing else, and does as much need and require our Prayers and Petitions for it, That Believers may be perfectly joined together in the same mind,
This is much for the good of the Church as any thing Else, and does as much need and require our Prayers and Petitions for it, That Believers may be perfectly joined together in the same mind,
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In these and the like particulars may this good which David here prays for as to Sion, may be specified and drawn out unto us, especially as relating to that which is spiritual, and within it self.
In these and the like particulars may this good which David Here prays for as to Sion, may be specified and drawn out unto us, especially as relating to that which is spiritual, and within it self.
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But yet we may understand it also, (if we will) as I said before of Good at large, in the whole latitude and extent of it, that whatever shall appear to make for the good of Sion, that it may not be denied unto it,
But yet we may understand it also, (if we will) as I said before of Good At large, in the Whole latitude and extent of it, that whatever shall appear to make for the good of Sion, that it may not be denied unto it,
It is a word of special Influence, and does denote unto us the Rise and Spring of all good to be expected to the Church, which is the love and good-will of God.
It is a word of special Influence, and does denote unto us the Rise and Spring of all good to be expected to the Church, which is the love and goodwill of God.
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when we have done all we can, we still remain but unprofitable Servants, and must plead for pardon where we have done the utmost that we are able to do.
when we have done all we can, we still remain but unprofitable Servants, and must plead for pardon where we have done thee utmost that we Are able to do.
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and lay down all kind of confidence in our selves, or any thing which is ours, whatever proud persons may sometimes pretend in a flourish, yet this at last will prove their best refuge.
and lay down all kind of confidence in our selves, or any thing which is ours, whatever proud Persons may sometime pretend in a flourish, yet this At last will prove their best refuge.
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a Limitation not of God, but indeed of his own Prayer and Request: As if he had said, Lord, I do very earnestly beg of thee, that thou wouldst do good to thy Church;
a Limitation not of God, but indeed of his own Prayer and Request: As if he had said, Lord, I do very earnestly beg of thee, that thou Wouldst do good to thy Church;
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This is another thing considerable of us, in the ordering of our requests to God, we must still refer them to the good will of God. And that in all particulars:
This is Another thing considerable of us, in the ordering of our requests to God, we must still refer them to the good will of God. And that in all particulars:
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God hath planted a self-love in us, which is not sinful, but for the preserving of our nature, upon which ground we may ask of him those things which are suitable hereunto;
God hath planted a Self-love in us, which is not sinful, but for the preserving of our nature, upon which ground we may ask of him those things which Are suitable hereunto;
as in case of sickness, we may particularly pray for health; in case of danger, for preservation; in case of uncertainty, for direction; and so for the like.
as in case of sickness, we may particularly pray for health; in case of danger, for preservation; in case of uncertainty, for direction; and so for the like.
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Indeed there is sometimes a lawful provoking and putting him in mind, as we find the Church to do, Psal. 102.13. Thou shalt have mercy upon Sion, for the time to favour her, even the set time is come.
Indeed there is sometime a lawful provoking and putting him in mind, as we find the Church to do, Psalm 102.13. Thou shalt have mercy upon Sion, for the time to favour her, even the Set time is come.
Thus there's a calling upon God to hasten, which may proceed likewise from a spirit of Faith; but yet it is still with a submission to his good will, in this, as in the other particulars, both for matter and means.
Thus there's a calling upon God to hasten, which may proceed likewise from a Spirit of Faith; but yet it is still with a submission to his good will, in this, as in the other particulars, both for matter and means.
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as those, who should rather count it our happiness to be under the conduct and guidance of a wiser and stronger than our selves, whom we may commit our selves unto.
as those, who should rather count it our happiness to be under the conduct and guidance of a Wiser and Stronger than our selves, whom we may commit our selves unto.
It is a great encouragement in our addresses to God at any time for his poor Church to have the advantage of his own affections to it, which will prevail with him so much the easier to goodness upon it.
It is a great encouragement in our Addresses to God At any time for his poor Church to have the advantage of his own affections to it, which will prevail with him so much the Easier to Goodness upon it.
when we have occasion at any time to come before God for the welfare of his Church, (as when had we ever more occasion to do than now we have?) let us urge him upon this present Consideration, That it is such as he has been pleased to make choice of as his peculiar treasure and delight,
when we have occasion At any time to come before God for the welfare of his Church, (as when had we ever more occasion to do than now we have?) let us urge him upon this present Consideration, That it is such as he has been pleased to make choice of as his peculiar treasure and delight,
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and that is, by taking this expression of God's good will or favour, not only in relation to the Church, but to David Himself; and that in this Explication.
and that is, by taking this expression of God's good will or favour, not only in Relation to the Church, but to David Himself; and that in this Explication.
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but now at last by humbling himself deeply in the presence of God, and earnest and constant Prayer made unto him, had probably got some testimony of God's love and favour towards his Soul, that he was now pacified and reconciled unto him.
but now At last by humbling himself deeply in the presence of God, and earnest and constant Prayer made unto him, had probably god Some testimony of God's love and favour towards his Soul, that he was now pacified and reconciled unto him.
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as I have ground to hope thou dost, why then be pleased to do good unto Sion, let me obtain this request at thine hands, &c. And according to this sense, there are two things considerable in it:
as I have ground to hope thou dost, why then be pleased to do good unto Sion, let me obtain this request At thine hands, etc. And according to this sense, there Are two things considerable in it:
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First, That none can pray to God with any encouragement in the behalf of his Church, which are themselves in a state of actual estrangement and alienation from him.
First, That none can pray to God with any encouragement in the behalf of his Church, which Are themselves in a state of actual estrangement and alienation from him.
This we gather from the course and order which is here taken by David, who till he had made his peace with God himself, never makes any mention at all of Sion, as here he does,
This we gather from the course and order which is Here taken by David, who till he had made his peace with God himself, never makes any mention At all of Sion, as Here he does,
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otherwise we shall rather provoke God to pour forth some Judgment upon our selves, than to shew forth any good upon the Church. And so much may be spoken of that first Point.
otherwise we shall rather provoke God to pour forth Some Judgement upon our selves, than to show forth any good upon the Church. And so much may be spoken of that First Point.
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The second is this, That those who are themselves in terms of favour and good liking with God, they should improve it all they can for the good and welfare of the Church.
The second is this, That those who Are themselves in terms of favour and good liking with God, they should improve it all they can for the good and welfare of the Church.
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This is that which we have commended unto us in some other places, as Isai. 62.6, 7. I have set Watch-men, &c. Ye that are the Lord's Remembrances, (i. e.
This is that which we have commended unto us in Some other places, as Isaiah 62.6, 7. I have Set Watchmen, etc. You that Are the Lord's Remembrances, (i. e.
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As Mordecai told Esther, who was advanced into the favour of Ahasuerus, when he desired her to speak to the King in the behalf of the Jews, Who knows whether thou art come to the Kingdom for such a time as this? Esth. 4.14.
As Mordecai told Esther, who was advanced into the favour of Ahasuerus, when he desired her to speak to the King in the behalf of the jews, Who knows whither thou art come to the Kingdom for such a time as this? Esth. 4.14.
As those who enjoy the favour of Princes and of great Ones here upon the Earth, they are to improve it for all good advantages to the Church of God: so those also which enjoy the favour of God, and have more especial Communion with Him, they should improve it to the same purpose likewise,
As those who enjoy the favour of Princes and of great Ones Here upon the Earth, they Are to improve it for all good advantages to the Church of God: so those also which enjoy the favour of God, and have more especial Communion with Him, they should improve it to the same purpose likewise,
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therefore he gives his Servants now and then more inlargement of heart, more freedom and holy boldness and familiarity with him, that they may be more earnest and importunate with him in the cause of his Church;
Therefore he gives his Servants now and then more enlargement of heart, more freedom and holy boldness and familiarity with him, that they may be more earnest and importunate with him in the cause of his Church;
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but now when he was once engaged, and his heart was up, he puts in likewise for the good of Sion. Thus (I say) should we do likewise in conformity to this blessed example;
but now when he was once engaged, and his heart was up, he puts in likewise for the good of Sion. Thus (I say) should we do likewise in conformity to this blessed Exampl;
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we should not be all, or only for our selves, and private accommodations, but be mindful likewise of the people of God, and the state and condition of the Church, to offer and present that to him,
we should not be all, or only for our selves, and private accommodations, but be mindful likewise of the people of God, and the state and condition of the Church, to offer and present that to him,
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This was the constant practice of this holy man in other places besides, when his heart was well warmed in seeking to God for his own condition, he was drawn out further for the Publick, as Psal. 28.9. after private requests put up to God, he comes in with this close, Save thy People, and bless thine Inheritance;
This was the constant practice of this holy man in other places beside, when his heart was well warmed in seeking to God for his own condition, he was drawn out further for the Public, as Psalm 28.9. After private requests put up to God, he comes in with this close, Save thy People, and bless thine Inheritance;
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and so the first general it self, which is that branch of David's Petition as concerned the Church or State Ecclesiastical, in those words, Do good in thy good pleasure unto Sion.
and so the First general it self, which is that branch of David's Petition as concerned the Church or State Ecclesiastical, in those words, Do good in thy good pleasure unto Sion.
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which words although if we please, we might perhaps take synonimously, as giving the same Truth in a variety, and duplicity of expression, as agreeable to other passages before all along in this Psalm:
which words although if we please, we might perhaps take synonimously, as giving the same Truth in a variety, and duplicity of expression, as agreeable to other passages before all along in this Psalm:
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Secondly, The Order. The Connexion, the State with the Church, Jerusalem as well as Sion: The Order, the Church before the State, Sion before Jerusalem; either of these are here considerable.
Secondly, The Order. The Connexion, the State with the Church, Jerusalem as well as Sion: The Order, the Church before the State, Sion before Jerusalem; either of these Are Here considerable.
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First, To take notice of the Connexion; here is Jerusalem together with Sion; David he makes mention of this, as well as of that, and makes room for it in his Prayer, the good and welfare of the Civil State or Commonwealth, Build thou the Walls of Jerusalem;
First, To take notice of the Connexion; Here is Jerusalem together with Sion; David he makes mention of this, as well as of that, and makes room for it in his Prayer, the good and welfare of the Civil State or Commonwealth, Built thou the Walls of Jerusalem;
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And except the Lord keep the City, the Watch-man wakes but in vain, Psal. 127.10. God has of late more especially taught us of this City this Lesson in particular, to seek to him for the building and repairing of the walls of our Jerusalem, by the late sad Fires and Ruines of Houses amongst us;
And except the Lord keep the city, the Watchman wakes but in vain, Psalm 127.10. God has of late more especially taught us of this city this lesson in particular, to seek to him for the building and repairing of the walls of our Jerusalem, by the late sad Fires and Ruins of Houses among us;
It was the saying of the Heathen Oratour, and it is agreeable to the Scripture-Language, wherein David 's Counsellors and Men of War, his Worthies and Assistants in Government, they are set forth by the expression of his Towers, or some such thing as that is.
It was the saying of the Heathen Orator, and it is agreeable to the Scripture-language, wherein David is Counsellors and Men of War, his Worthies and Assistants in Government, they Are Set forth by the expression of his Towers, or Some such thing as that is.
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Thirdly, Good and wholsom Laws, and those especially drawn out into execution; these do make up a part of this Head also: These are walls of defence and security both to that State and City which are made partakers of them, which otherwise will be but in a weak condition.
Thirdly, Good and wholesome Laws, and those especially drawn out into execution; these do make up a part of this Head also: These Are walls of defence and security both to that State and city which Are made partakers of them, which otherwise will be but in a weak condition.
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And my people shall dwell in a peaceable habitation, and in sure dwellings, &c. Fourthly and lastly, The Trade and Commerce; these are Props and Sustainers of a State.
And my people shall dwell in a peaceable habitation, and in sure dwellings, etc. Fourthly and lastly, The Trade and Commerce; these Are Props and Sustainers of a State.
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These and the like (by way of Explication) may come under this Notion of the Walls of Jerusalem. Now for all these laid together, there must be recourse had to God for the succeeding of them;
These and the like (by Way of Explication) may come under this Notion of the Walls of Jerusalem. Now for all these laid together, there must be recourse had to God for the succeeding of them;
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As there are many which have no thoughts of Sion, so as to think what may become of that; so neither have they thoughts of Jerusalem, so as to care what may become of that neither.
As there Are many which have no thoughts of Sion, so as to think what may become of that; so neither have they thoughts of Jerusalem, so as to care what may become of that neither.
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There are few men of Publick Spirits, and whose minds are drawn out in the advancing of the common Good, so long as they may be but well (as they think) for their own particular;
There Are few men of Public Spirits, and whose minds Are drawn out in the advancing of the Common Good, so long as they may be but well (as they think) for their own particular;
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Now how far are such persons as these from the temper of this man after God's own heart? But so much of that first Point, the Connexion of these two both together, Jerusalem with Sion.
Now how Far Are such Persons as these from the temper of this man After God's own heart? But so much of that First Point, the Connexion of these two both together, Jerusalem with Sion.
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and so consequently a good Rule of Direction and Intimation to our selves. We see here what is to be preferred and pre-esteemed by us, where our Indeavours must first begin; and that is,
and so consequently a good Rule of Direction and Intimation to our selves. We see Here what is to be preferred and pre-esteemed by us, where our Endeavours must First begin; and that is,
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as to the advancing of the good and welfare of the Church: First, Do good to Sion; and then, Build up the Walls of Jerusalem; the Church before the State;
as to the advancing of the good and welfare of the Church: First, Do good to Sion; and then, Built up the Walls of Jerusalem; the Church before the State;
this is the Order of Scripture, and the same which has been taken by holy men of God in it, their care has been first of Religion before of Civil and Secular Concernments.
this is the Order of Scripture, and the same which has been taken by holy men of God in it, their care has been First of Religion before of Civil and Secular Concernments.
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The Lord loves the Gates of Sion, more than all the Dwellings of Jacob, Psal. 87.2. God's Church it is much dearer to him, than the whole World besides, which does not stand nor subsist but with some respect had thereunto;
The Lord loves the Gates of Sion, more than all the Dwellings of Jacob, Psalm 87.2. God's Church it is much Dearer to him, than the Whole World beside, which does not stand nor subsist but with Some respect had thereunto;
Secondly, As in Consideration of its Excellency, so also of its Influence: The Good of Sion, it makes for the Building of Jerusalem; and the more that Religion is advanced and encouraged in any City or State, the better shall it be for that City or State in which it so is.
Secondly, As in Consideration of its Excellency, so also of its Influence: The Good of Sion, it makes for the Building of Jerusalem; and the more that Religion is advanced and encouraged in any city or State, the better shall it be for that city or State in which it so is.
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But the Scripture teaches us far otherwise, both in the Rule, and also in the Example; In the Rule, Matth. 6.33. Seek ye first the Kingdom of God, &c. And in the Example here in this Text, which we are now to take out to our selves.
But the Scripture Teaches us Far otherwise, both in the Rule, and also in the Exampl; In the Rule, Matthew 6.33. Seek you First the Kingdom of God, etc. And in the Exampl Here in this Text, which we Are now to take out to our selves.
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The want of Observation of this, has caused so much trouble in the World, as these latter times have been sensible of, in that men have thought it better Husbandry to repair the Walls of Jerusalem, than to make up the Ruines of Sion, and so have begun with that rather than this. It's true, in some cases, and in some particulars, there's a necessity of first building Jerusalem, so far forth,
The want of Observation of this, has caused so much trouble in the World, as these latter times have been sensible of, in that men have Thought it better Husbandry to repair the Walls of Jerusalem, than to make up the Ruins of Sion, and so have begun with that rather than this. It's true, in Some cases, and in Some particulars, there's a necessity of First building Jerusalem, so Far forth,
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namely, as it has an influence upon the building of Sion, as in some respects it has: The Good of the Church does in some regards depend upon the welfare of the State, which must be supposed and antecedent to it.
namely, as it has an influence upon the building of Sion, as in Some respects it has: The Good of the Church does in Some regards depend upon the welfare of the State, which must be supposed and antecedent to it.
But where this now is in some measure vouchsafed and granted already, that any State does subsist for the main, and is only defective in circumstantial Accommodations, there to prefer the Accommodations of the Commonwealth before the Settlement and Establishment of the Church, this is irregular, and contrary to the care of the Prophet David here in this place.
But where this now is in Some measure vouchsafed and granted already, that any State does subsist for the main, and is only defective in circumstantial Accommodations, there to prefer the Accommodations of the Commonwealth before the Settlement and Establishment of the Church, this is irregular, and contrary to the care of the Prophet David Here in this place.
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All the difference is about the Preheminence, which in all reason is to be given to this latter, to Sion before Jerusalem, as it is here in the method of the Text, Do good in thy good pleasure, &c. And so much also for this Eighteenth Verse.
All the difference is about the Pre-eminence, which in all reason is to be given to this latter, to Sion before Jerusalem, as it is Here in the method of the Text, Do good in thy good pleasure, etc. And so much also for this Eighteenth Verse.
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The beginning of this Psalm, and the end of it, carry a very good agreement and correspondency of one to the other: For it begins with Prayer and Supplication,
The beginning of this Psalm, and the end of it, carry a very good agreement and correspondency of one to the other: For it begins with Prayer and Supplication,
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And indeed this end it does best become that beginning: Our Hosanna's, do best conclude in Hallelujah's; and our Petitions for Mercy, in our Returns of Thankfulness and Acknowledgment;
And indeed this end it does best become that beginning: Our Hosanna's, do best conclude in Hallelujah's; and our Petitions for Mercy, in our Returns of Thankfulness and Acknowledgment;
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which is that which David offers to God upon the condition of hearing his Prayer, in this Verse which I have now read unto you, Then shalt thou be pleased with the Sacrifices of Righteousness, then shall they, &c. IN this present Verse we have two general Parts considerable:
which is that which David offers to God upon the condition of hearing his Prayer, in this Verse which I have now read unto you, Then shalt thou be pleased with the Sacrifices of Righteousness, then shall they, etc. IN this present Verse we have two general Parts considerable:
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First, An Expectation of Favour: Secondly, An Ingagement to Duty. The Expectation of Favour, that we have in the first Branch, Then shalt thou be pleased with the Sacrifices, &c. The Ingagement to Duty, that we have in the second, Then shall they offer Bullocks upon thine Altar.
First, an Expectation of Favour: Secondly, an Engagement to Duty. The Expectation of Favour, that we have in the First Branch, Then shalt thou be pleased with the Sacrifices, etc. The Engagement to Duty, that we have in the second, Then shall they offer Bullocks upon thine Altar.
First, The Service tendred, and that is the Sacrifices of Righteousness. Secondly, The Acceptation of this Service in this, Thou shalt be pleased, Thirdly, The Occasion or Ground of the Acceptance, Then.
First, The Service tendered, and that is the Sacrifices of Righteousness. Secondly, The Acceptation of this Service in this, Thou shalt be pleased, Thirdly, The Occasion or Ground of the Acceptance, Then.
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For the first, The Service tendred, it is here exprest to be the Sacrifices of Righteousness; this is that which Christians are called upon to present to God in their approaches to him, Offer unto God the Sacrifices of Righteousness, as it is Psal. 4.5.
For the First, The Service tendered, it is Here expressed to be the Sacrifices of Righteousness; this is that which Christians Are called upon to present to God in their Approaches to him, Offer unto God the Sacrifices of Righteousness, as it is Psalm 4.5.
Either, First, By way of Specification; or, Secondly, By way of Qualification. By way of Specification, so the Sacrifices of Righteousness is as much as Righteous Sacrifices: By way of Qualification, so the Sacrifices of Righteousness are such Sacrifices as are performed after a right and due manner.
Either, First, By Way of Specification; or, Secondly, By Way of Qualification. By Way of Specification, so the Sacrifices of Righteousness is as much as Righteous Sacrifices: By Way of Qualification, so the Sacrifices of Righteousness Are such Sacrifices as Are performed After a right and due manner.
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as all those Sacrifices which were under the Law. The Legal and Levitical Dispensations, so far forth as they were of God's Injunction and Institution, they were Sacrifices of Righteousness.
as all those Sacrifices which were under the Law. The Legal and Levitical Dispensations, so Far forth as they were of God's Injunction and Institution, they were Sacrifices of Righteousness.
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Or, Secondly, Such as are so improperly and metaphorically, as the Dispensations under the Gospel, these are also Sacrifices of Righteousness, and principally intended here by the Psalmist.
Or, Secondly, Such as Are so improperly and metaphorically, as the Dispensations under the Gospel, these Are also Sacrifices of Righteousness, and principally intended Here by the Psalmist.
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First, The Sacrifices of Contrition and Humiliation, the Sacrifice of a broken Heart, this we have had mentioned in the Seventeenth Verse of this Psalm;
First, The Sacrifices of Contrition and Humiliation, the Sacrifice of a broken Heart, this we have had mentioned in the Seventeenth Verse of this Psalm;
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and it is such as God is wondrously pleased withal, when as with the Knife of Repentance and Mortification we do kill and slay our vile affections in us.
and it is such as God is wondrously pleased withal, when as with the Knife of Repentance and Mortification we do kill and slay our vile affections in us.
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Fourthly, The Sacrifice of Alms and charitable Contribution, Heb. 13.16. With such Sacrifices God is well-pleased; and Phil. 4.11. A Sacrifice acceptable, well-pleasing to God:
Fourthly, The Sacrifice of Alms and charitable Contribution, Hebrew 13.16. With such Sacrifices God is well-pleased; and Philip 4.11. A Sacrifice acceptable, Well-pleasing to God:
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yea, it is preferred before all other. God will have Mercy and not Sacrifice, so Prov. 21.3, &c. Lastly, The Sacrifice of Praise and Thanksgiving, Psal. 50.14. Offer unto God Thanksgiving. Hos. 14.2. The Calves of our Lips. And Heb. 13.15. The Sacrifice of Praise, i. e.
yea, it is preferred before all other. God will have Mercy and not Sacrifice, so Curae 21.3, etc. Lastly, The Sacrifice of Praise and Thanksgiving, Psalm 50.14. Offer unto God Thanksgiving. Hos. 14.2. The Calves of our Lips. And Hebrew 13.15. The Sacrifice of Praise, i. e.
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The second is by way of Qualification, Sacrifices of Righteousness, i. e. Sacrifices rightly performed. Thus Mal. 3.3. That they may offer to the Lord an Offering in Righteousness;
The second is by Way of Qualification, Sacrifices of Righteousness, i. e. Sacrifices rightly performed. Thus Malachi 3.3. That they may offer to the Lord an Offering in Righteousness;
Secondly, In fear and holy reverence, as apprehensive of the greatness of God's Majesty, Psal. 5.7. In thy fear will I worship towards thy holy Temple. And Heb. 12.28. With reverence and godly fear.
Secondly, In Fear and holy Reverence, as apprehensive of the greatness of God's Majesty, Psalm 5.7. In thy Fear will I worship towards thy holy Temple. And Hebrew 12.28. With Reverence and godly Fear.
Thirdly, In zeal, and fervency of spirit, it must be the right fire, Rom. 12.11. Fervent in spirit. And so much of the first particular observable in this first general, viz. The Service tendred, The Sacrifice of Righteousness.
Thirdly, In zeal, and fervency of Spirit, it must be the right fire, Rom. 12.11. Fervent in Spirit. And so much of the First particular observable in this First general, viz. The Service tendered, The Sacrifice of Righteousness.
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So the Apostles, when they were joyn'd together in Prayer, the place was shaken there where they assembled, Act. 4.31. This shaking, it was a token of Gods liking and approbation of them in that service.
So the Apostles, when they were joined together in Prayer, the place was shaken there where they assembled, Act. 4.31. This shaking, it was a token of God's liking and approbation of them in that service.
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First, As they are the accomplishment of his own most holy Commands; God has required the Sacrifices of Righteousness, now therefore he cannot but approve of them,
First, As they Are the accomplishment of his own most holy Commands; God has required the Sacrifices of Righteousness, now Therefore he cannot but approve of them,
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and be well-pleased with them, as a performance of what himself has required, as every one is well-pleased in the doing of what themselves desire should be done.
and be well-pleased with them, as a performance of what himself has required, as every one is well-pleased in the doing of what themselves desire should be done.
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Whoso offereth praise, glorifieth God, Psal. 50. ult. Though there be no real accession of any benefit to God from any thing which is done by us, who is self-sufficient in his own Nature,
Whoso Offereth praise, Glorifieth God, Psalm 50. ult. Though there be no real accession of any benefit to God from any thing which is done by us, who is self-sufficient in his own Nature,
It is a great matter in point of service to deal with one who is of a candid disposition, who is gracious and ready to accept of what is done by those which come to him:
It is a great matter in point of service to deal with one who is of a candid disposition, who is gracious and ready to accept of what is done by those which come to him:
The Lord hath heard my Supplication, the Lord will accept my Prayer, in Psal. 8.9. And so Cornelius, Act. 10.4. Thy prayers and thine alms are come up in remembrance before God.
The Lord hath herd my Supplication, the Lord will accept my Prayer, in Psalm 8.9. And so Cornelius, Act. 10.4. Thy Prayers and thine alms Are come up in remembrance before God.
And so Hezekiah, Isai. Chap. 38. Vers. 5. Thus saith the Lord, &c. I have heard thy prayer, I have seen thy tears, &c. This (I say) is a very great Incouragements,
And so Hezekiah, Isaiah Chap. 38. Vers. 5. Thus Says the Lord, etc. I have herd thy prayer, I have seen thy tears, etc. This (I say) is a very great Encouragements,
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and so has been esteemed, for which cause David blesses God for it, Psal. 66.20. Blessed be the Lord, who hath not turned away my prayer, nor his mercy from me.
and so has been esteemed, for which cause David Blesses God for it, Psalm 66.20. Blessed be the Lord, who hath not turned away my prayer, nor his mercy from me.
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But further, (that we may take it in the full sense) we must take it not only emphatically, but exclusively; God will so accept of the Sacrifices of Righteousness,
But further, (that we may take it in the full sense) we must take it not only emphatically, but exclusively; God will so accept of the Sacrifices of Righteousness,
And that's also the second particular, viz. The Acceptation of the Service, Thou shalt, &c. The third is the occasion, or time for it, that we have in the word Then, Then thou shalt, &c. This refers to what went before in the precedent Verse, &c. and we may take it with this Explication: Then, when thou hast purged away my sin, which did redound to the guilt and damage of the whole Nation, whereof my self am the Head;
And that's also the second particular, viz. The Acceptation of the Service, Thou shalt, etc. The third is the occasion, or time for it, that we have in the word Then, Then thou shalt, etc. This refers to what went before in the precedent Verse, etc. and we may take it with this Explication: Then, when thou hast purged away my since, which did redound to the guilt and damage of the Whole nation, whereof my self am the Head;
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Then, when thou hast been pleased graciously to bestow upon me a broken heart and a contrite spirit, and such a spiritual frame of soul as thou requirest, Then shall I be able to offer up the Sacrifice of Righteousness to thee, which otherwise I shall not be able to do.
Then, when thou hast been pleased graciously to bestow upon me a broken heart and a contrite Spirit, and such a spiritual frame of soul as thou requirest, Then shall I be able to offer up the Sacrifice of Righteousness to thee, which otherwise I shall not be able to do.
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First, As to the point of Sacrifice, we learn thus much, That we can never perform holy Services, till we have gracious and holy Hearts. Then shalt thou accept the Sacrifices of Righteousness, that is,
First, As to the point of Sacrifice, we Learn thus much, That we can never perform holy Services, till we have gracious and holy Hearts. Then shalt thou accept the Sacrifices of Righteousness, that is,
Then shalt thou have such Sacrifices of Righteousness as may be acceptable to thee, when thou hast given us that broken spirit, which is a thing so well-pleasing to thee.
Then shalt thou have such Sacrifices of Righteousness as may be acceptable to thee, when thou hast given us that broken Spirit, which is a thing so Well-pleasing to thee.
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think if they present their bodies before God, they have done as much as is required of them, that their Sacrifices are Sacrifices of Righteousness upon that account:
think if they present their bodies before God, they have done as much as is required of them, that their Sacrifices Are Sacrifices of Righteousness upon that account:
for so those words in the Verse before are to be understood by us, The Sacrifices of God, &c. not only as words of Asseveration, but as words of Insinuation, as signifying his own desire to have such an heart bestowed upon him:
for so those words in the Verse before Are to be understood by us, The Sacrifices of God, etc. not only as words of Asseveration, but as words of Insinuation, as signifying his own desire to have such an heart bestowed upon him:
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Secondly, Take it as to Acceptance, Then shalt thou accept, &c. Namely, when thou hast pardoned my sin, &c. for this Then it runs back to all which was said in the Psalm before;
Secondly, Take it as to Acceptance, Then shalt thou accept, etc. Namely, when thou hast pardoned my since, etc. for this Then it runs back to all which was said in the Psalm before;
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and in particular amongst the rest, to these of pardoning his sin, &c. From whence there is this in it, That God never accepts of our Services till he is first well-pleased with our Persons, Then shalt thou, &c. Then,
and in particular among the rest, to these of pardoning his since, etc. From whence there is this in it, That God never accepts of our Services till he is First well-pleased with our Persons, Then shalt thou, etc. Then,
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and then exclusively. This is clear from divers places of Scripture, and it holds good both as to the accepting of our persons in general in point of Justification,
and then exclusively. This is clear from diverse places of Scripture, and it holds good both as to the accepting of our Persons in general in point of Justification,
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Now this latter is an obstruction to his acceptance in his Services, and causes God to express himself against them, which is more proper to the case in hand:
Now this latter is an obstruction to his acceptance in his Services, and Causes God to express himself against them, which is more proper to the case in hand:
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yet being under some particular guilt, and so consequently the frowns of God, their Sacrifices are also in part unacceptable, till this Cloud be removed from them.
yet being under Some particular guilt, and so consequently the frowns of God, their Sacrifices Are also in part unacceptable, till this Cloud be removed from them.
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Secondly, We see here also what good cause God's Servants have to be in good terms with one another, that so they may have the benefit and advantage of one anothers prayers for them,
Secondly, We see Here also what good cause God's Servants have to be in good terms with one Another, that so they may have the benefit and advantage of one another's Prayers for them,
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And so now I have done with the first general part of the Text, which is the expectation of favour, Then shalt thou be well-pleased with the Sacrifices of Righteousness.
And so now I have done with the First general part of the Text, which is the expectation of favour, Then shalt thou be well-pleased with the Sacrifices of Righteousness.
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First, For the thing it self promised, it is the offering up of, &c. David signifies that if God would please to be favourable to Sion and Jerusalem, the Church and People of God, there would this effect follow upon it,
First, For the thing it self promised, it is the offering up of, etc. David signifies that if God would please to be favourable to Sion and Jerusalem, the Church and People of God, there would this Effect follow upon it,
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Thus David in some other places, as 2 Sam. 6.13. He rejoyced because of God's Ark, and danced before it. And Psal. 122.1. I was glad when they said unto me, Let us go up to the house of the Lord.
Thus David in Some other places, as 2 Sam. 6.13. He rejoiced Because of God's Ark, and danced before it. And Psalm 122.1. I was glad when they said unto me, Let us go up to the house of the Lord.
So when after the Captivity the Temple began to be re-built, they shouted for joy, Ezra 3.10, 11. By these and the like instances we may see of what account hath been the freedom of the Ordinances.
So when After the Captivity the Temple began to be Rebuilt, they shouted for joy, Ezra 3.10, 11. By these and the like instances we may see of what account hath been the freedom of the Ordinances.
how glad were some of the Martyrs, our Fore-fathers, in former Ages to catch at all opportunities that might be from the scarceness and rarity of them? And what a shame is it then for our selves to be so neglectful under so great abundance afforded to us? And this for the freedom of Opportunity.
how glad were Some of the Martyrs, our Forefathers, in former Ages to catch At all opportunities that might be from the scarceness and rarity of them? And what a shame is it then for our selves to be so neglectful under so great abundance afforded to us? And this for the freedom of Opportunity.
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The second is the freedom of spirit, and inlargement of heart, Then shall they offer, &c. It shews the readiness which would be in God's People to bless God for any good to Sion. The Prophet David does undertake here for them, that if God will be pleased but to do good unto Sion, they should express their thankfulness in this particular, To offer Bullocks upon the Altar of the Lord.
The second is the freedom of Spirit, and enlargement of heart, Then shall they offer, etc. It shows the readiness which would be in God's People to bless God for any good to Sion. The Prophet David does undertake Here for them, that if God will be pleased but to do good unto Sion, they should express their thankfulness in this particular, To offer Bullocks upon the Altar of the Lord.
and so the Scripture expresses it self about them, Rev. 1.6. We are Kings and Priests to God, &c. And 1 Pet. 2.5. An holy Priesthood to offer up special Sacrifice.
and so the Scripture Expresses it self about them, Rev. 1.6. We Are Kings and Priests to God, etc. And 1 Pet. 2.5. an holy Priesthood to offer up special Sacrifice.
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First, not confined to place, Neither in this Mountain, nor yet in Jerusalem, Joh. 4.21. Secondly, With less outward difficulty, whether of charge, or of bodily labour.
First, not confined to place, Neither in this Mountain, nor yet in Jerusalem, John 4.21. Secondly, With less outward difficulty, whither of charge, or of bodily labour.
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Now there being these opportunities afforded, we should be constant in them; and that, I say, in Obedience to God's Commands, who does injoin and impose them;
Now there being these opportunities afforded, we should be constant in them; and that, I say, in obedience to God's Commands, who does enjoin and impose them;
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How justly does this meet with the contrary quality which is in many Christians? Oh to lay out any thing in God's Service, it is very irksom and tedious to them,
How justly does this meet with the contrary quality which is in many Christians? O to lay out any thing in God's Service, it is very irksome and tedious to them,
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It is not extorted and drawn from them by force, but it comes freely of it self, They shall offer, &c. with a large hand, and with a large heart: God's People they are a willing People, as David, 1 Chron. 29.17. in their Offerings to the Building of the Temple.
It is not extorted and drawn from them by force, but it comes freely of it self, They shall offer, etc. with a large hand, and with a large heart: God's People they Are a willing People, as David, 1 Chronicles 29.17. in their Offerings to the Building of the Temple.
David undertakes for Sion, That if God would be gracious to it, it would not be forgetful of Him: so that we see a gracious Heart is a thank ful Heart; and the more it receives from God, the more it returns to Him again:
David undertakes for Sion, That if God would be gracious to it, it would not be forgetful of Him: so that we see a gracious Heart is a thank full Heart; and the more it receives from God, the more it returns to Him again:
God has been pleased to do great things for us, what Bullocks have we offered up to Him upon his Altar for them? that is, what returns of thankfulness have we exhibited? what calves of our lips? which is the expression often used in holy Scripture:
God has been pleased to do great things for us, what Bullocks have we offered up to Him upon his Altar for them? that is, what returns of thankfulness have we exhibited? what calves of our lips? which is the expression often used in holy Scripture:
and expect from us, as here in the Text. And thus much for the Thing it self promised, They shall offer up Bullocks, &c. The second thing is the time of performance, Then, i. e.
and expect from us, as Here in the Text. And thus much for the Thing it self promised, They shall offer up Bullocks, etc. The second thing is the time of performance, Then, i. e.
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VVhat did David desire? It was that God would do good to Sion. How now does David perswade him that he would do so indeed and in good earnest? Namely, upon this Consideration, That Then they would offer up Bullocks, &c. From whence note thus much, That where God is likely to receive thanks, he will there be ready to bestow Mercy:
What did David desire? It was that God would do good to Sion. How now does David persuade him that he would do so indeed and in good earnest? Namely, upon this Consideration, That Then they would offer up Bullocks, etc. From whence note thus much, That where God is likely to receive thanks, he will there be ready to bestow Mercy:
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and therefore let this serve to direct us how to obtain Mercies from God, even by taking such a course with him, &c. So much for that, The Ingagement to Duty, which is the second part of the Text;
and Therefore let this serve to Direct us how to obtain mercies from God, even by taking such a course with him, etc. So much for that, The Engagement to Duty, which is the second part of the Text;
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There's nothing whatsoever in the world which carries more contentment in it, than that holy boldness and reverend familiarity which the soul of a true believer partakes of with God himself:
There's nothing whatsoever in the world which carries more contentment in it, than that holy boldness and reverend familiarity which the soul of a true believer partakes of with God himself:
What his condition now was, ye may see in the Inscription of the Psalm, which renders him and exhibits him to us as in a state of exile and persecution;
What his condition now was, you may see in the Inscription of the Psalm, which renders him and exhibits him to us as in a state of exile and persecution;
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What his course was which he took for himself in this condition, we have here now in this Verse beforeus, which I have at this present time read unto you;
What his course was which he took for himself in this condition, we have Here now in this Verse beforeus, which I have At this present time read unto you;
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First, It is an expression of Faith: We may take notice of that. It is not an expression of presumption, a claiming acquaintance with God without any ground:
First, It is an expression of Faith: We may take notice of that. It is not an expression of presumption, a claiming acquaintance with God without any ground:
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But for Believers, and those which are his Children, as the Prophet David here was, he is their God more especially, in a more restrain'd and peculiar manner, above any besides;
But for Believers, and those which Are his Children, as the Prophet David Here was, he is their God more especially, in a more restrained and peculiar manner, above any beside;
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Those which are truly regenerate, and whom God is indeed a God unto them, and who for the general by Faith are united to him, and have closed with him;
Those which Are truly regenerate, and whom God is indeed a God unto them, and who for the general by Faith Are united to him, and have closed with him;
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and to hide his countenance from them, say with Christ, My God, my God, why hast thou forsaken me? even these now, at such a time as this is, do find it to be very hard and difficult for them. And surely so it is.
and to hide his countenance from them, say with christ, My God, my God, why hast thou forsaken me? even these now, At such a time as this is, do find it to be very hard and difficult for them. And surely so it is.
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That's one expression of early, and such as is very proper to this duty of seeking of God, that we seek him then. It is that which the Scripture does also frequently commend unto us, especially in the practice of this holy man David before us;
That's one expression of early, and such as is very proper to this duty of seeking of God, that we seek him then. It is that which the Scripture does also frequently commend unto us, especially in the practice of this holy man David before us;
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O Lord, in the morning I will direct my prayer unto thee, and will look up. So in Psal. 119.147. I prevented the dawning of the morning, and cried; I hoped in thy word.
Oh Lord, in the morning I will Direct my prayer unto thee, and will look up. So in Psalm 119.147. I prevented the dawning of the morning, and cried; I hoped in thy word.
nay, he takes in noon to with it, as he says in another place, Psal. 55.17. Evening, and morning, and at noon will I pray, and cry aloud, and he shall hear my voice.
nay, he Takes in noon to with it, as he Says in Another place, Psalm 55.17. Evening, and morning, and At noon will I pray, and cry aloud, and he shall hear my voice.
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Yea further, he does not confine himself to these only, but he takes in even other parts of the day upon occasion with them, as Psal. 119.164. Seven times a day do I praise thee, because of thy righteous judgments.
Yea further, he does not confine himself to these only, but he Takes in even other parts of the day upon occasion with them, as Psalm 119.164. Seven times a day do I praise thee, Because of thy righteous Judgments.
Begin the day with him, when we first of all awake, and labour to set our hearts in a good frame and disposition of spirit, Psal. 139.18. When I awake, I am still with thee.
Begin the day with him, when we First of all awake, and labour to Set our hearts in a good frame and disposition of Spirit, Psalm 139.18. When I awake, I am still with thee.
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Isa. 5.11, He rises up early in the morning, that he may follow strong drink. And the Glutton seeks his belly in the morning, Eccles. 10.16. The Murderer, he rises with the light, Job 24.14.
Isaiah 5.11, He rises up early in the morning, that he may follow strong drink. And the Glutton seeks his belly in the morning, Eccles. 10.16. The Murderer, he rises with the Light, Job 24.14.
It is said of the women at the Resurrection of Christ, Luk. 24.1. That they went very early in the morning, and came to the Sepulcher for the seeking of him. And Luk. 21.38. All the people came early in the morning in the Temple, to hear him.
It is said of the women At the Resurrection of christ, Luk. 24.1. That they went very early in the morning, and Come to the Sepulcher for the seeking of him. And Luk. 21.38. All the people Come early in the morning in the Temple, to hear him.
In both together this must be taken care of, to seek God early thus. This is that which the Preacher calls for, Eccles. 12.1. Remember now thy Creator in the days of thy youth;
In both together this must be taken care of, to seek God early thus. This is that which the Preacher calls for, Eccles. 12.1. remember now thy Creator in the days of thy youth;
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And St. Paul gives this testimony of Timothy, That from a Child he had learnt the holy Scriptures, which were able to make him wise to salvation, 2 Tim. 3.15. This was commendable and praise-worthy in him;
And Saint Paul gives this testimony of Timothy, That from a Child he had learned the holy Scriptures, which were able to make him wise to salvation, 2 Tim. 3.15. This was commendable and praiseworthy in him;
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For men to defer their Repentance and Reformation to their old age, and when they have spent all their time before in the pursuit of their lusts, to think to seek to God then,
For men to defer their Repentance and Reformation to their old age, and when they have spent all their time before in the pursuit of their Lustiest, to think to seek to God then,
as Joab came to Absalom when he had set his Corn on fire, whom before he could not get to come near him, 2 Sam. 14.29, 30. So it is with many in regard of God;
as Joab Come to Absalom when he had Set his Corn on fire, whom before he could not get to come near him, 2 Sam. 14.29, 30. So it is with many in regard of God;
they have poured out a prayer when thy chastening was upon them. So Psal. 78.34. When he slew them, they sought him, and they returned and enquired early after God. And so Hos. 5.15. In their affliction, says God, they will seek me early.
they have poured out a prayer when thy chastening was upon them. So Psalm 78.34. When he slew them, they sought him, and they returned and inquired early After God. And so Hos. 5.15. In their affliction, Says God, they will seek me early.
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seek righteousness, &c. This is that which we should be careful to do, to prevent God in the dispensations of his Judgments, to meet him by speedy repentance,
seek righteousness, etc. This is that which we should be careful to do, to prevent God in the dispensations of his Judgments, to meet him by speedy Repentance,
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But they mocked the messengers of God, and despised his words, and misused his Prophets, till the wrath of the Lord arose against his people, till there was no remedy.
But they mocked the messengers of God, and despised his words, and misused his prophets, till the wrath of the Lord arose against his people, till there was no remedy.
I will! Yea, but could David promise himself that? Was this in his power to do it whensoever he pleased, that he should resolve thus upon it? No, not absolutely;
I will! Yea, but could David promise himself that? Was this in his power to do it whensoever he pleased, that he should resolve thus upon it? No, not absolutely;
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and now this follows very seasonably and pertinently upon it, Early will I seek thee. As from our interest in God we have very great reason to seek him;
and now this follows very seasonably and pertinently upon it, Early will I seek thee. As from our Interest in God we have very great reason to seek him;
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and upon this account does he help us, and enable us hereunto, as being a part of his gracious Covenant with us, That he will put his Spirit within us,
and upon this account does he help us, and enable us hereunto, as being a part of his gracious Covenant with us, That he will put his Spirit within us,
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There's such a latitude and depth in God, such a fulness and sufficiency in him, that when we have sought him as much as we can do, there will somewhat still remain behind in him to be sought by us of him.
There's such a latitude and depth in God, such a fullness and sufficiency in him, that when we have sought him as much as we can do, there will somewhat still remain behind in him to be sought by us of him.
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or if ye will, of the Ground and Reasons of this his Resolution in him, in these words, My soul longeth for thee, my flesh, &c. Wherein again two particulars more:
or if you will, of the Ground and Reasons of this his Resolution in him, in these words, My soul Longeth for thee, my Flesh, etc. Wherein again two particulars more:
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First, The Object of his desire, and that was God himself, for thee. Secondly, The Intention of his desire, signified in two expressions, by thirsting and by longing.
First, The Object of his desire, and that was God himself, for thee. Secondly, The Intention of his desire, signified in two expressions, by thirsting and by longing.
For the first, The Object of Davids desire, it is here exprest to be God himself, for thee, and for thee. David had a very great desire after God, to enjoy him,
For the First, The Object of Davids desire, it is Here expressed to be God himself, for thee, and for thee. David had a very great desire After God, to enjoy him,
Now in order to either of these estates and conditions, which we may conceive him to be in, does he so much the more need God, and consequently more desire him.
Now in order to either of these estates and conditions, which we may conceive him to be in, does he so much the more need God, and consequently more desire him.
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As he is in a state of darkness, so he longs and thirsts for God in the clearer evidence and more comfortable assurance of his favour and good-will towards him.
As he is in a state of darkness, so he longs and thirsts for God in the clearer evidence and more comfortable assurance of his favour and goodwill towards him.
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First of all, Davids Soul, and so also the Soul of many a good Christian and Believer, it longs for God in the clearer expressions and significations of his favour and good-will.
First of all, Davids Soul, and so also the Soul of many a good Christian and Believer, it longs for God in the clearer expressions and significations of his favour and goodwill.
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this scorches it, and dries it up quite, that it hath no moisture in it, as ye have it there, in Psal. 32.4. For day and night thy hand was heavy upon me;
this scorches it, and dries it up quite, that it hath no moisture in it, as you have it there, in Psalm 32.4. For day and night thy hand was heavy upon me;
This was that which made him, there in that place, so much to prize pardon and forgiveness, Psal. 32.1, 2. Blessed is he whose transgression is forgiven, and whose sin is covered.
This was that which made him, there in that place, so much to prize pardon and forgiveness, Psalm 32.1, 2. Blessed is he whose Transgression is forgiven, and whose since is covered.
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A good Christian cannot be quiet in himself, whiles he thinks there's any breach or difference betwixt God and his Soul, which is not yet closed and made up;
A good Christian cannot be quiet in himself, while he thinks there's any breach or difference betwixt God and his Soul, which is not yet closed and made up;
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Those that can go from day to day, and be never sensible of Gods displeasure towards them, we see how far they are from the temper and disposition of this holy man in the Text, who was impatient till he had some sprinklings of Gods goodness in this respect.
Those that can go from day to day, and be never sensible of God's displeasure towards them, we see how Far they Are from the temper and disposition of this holy man in the Text, who was impatient till he had Some sprinklings of God's Goodness in this respect.
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and to have their love and good-will assured and confirmed unto them? How much more then does it become Christians, to be all that may be desirous of Gods favour,
and to have their love and goodwill assured and confirmed unto them? How much more then does it become Christians, to be all that may be desirous of God's favour,
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Secondly, Longeth for thee; that is, longeth for thy Grace, and Strength, and Assistance, consider'd as in a state of deadness, or weakness, and manifold temptation. A good Christian does not only groan under the guilt of sin,
Secondly, Longeth for thee; that is, Longeth for thy Grace, and Strength, and Assistance, considered as in a state of deadness, or weakness, and manifold temptation. A good Christian does not only groan under the guilt of since,
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This was that longing which we may observe to have been sometime in the Apostle Paul, Rom. 7.23. From the law in his members, warring against the law of his mind, and leading him into captivity unto the law of sin, &c. It made him there cry out, in the next Verse, Oh wretched man that I am!
This was that longing which we may observe to have been sometime in the Apostle Paul, Rom. 7.23. From the law in his members, warring against the law of his mind, and leading him into captivity unto the law of since, etc. It made him there cry out, in the next Verse, O wretched man that I am!
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He does very greatly long for this, that he may have more strength to resist sin, to conquer temptation, to perform duty, to run the way of Gods Commandments with more freedom and enlargement of heart.
He does very greatly long for this, that he may have more strength to resist since, to conquer temptation, to perform duty, to run the Way of God's commandments with more freedom and enlargement of heart.
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being themselves alienated from the life of God, through the ignorance that is in them, as the Apostle Paul speaks of the Gentiles, Eph. 4.18. They are not from hence any thing solicitous about such matters as these are.
being themselves alienated from the life of God, through the ignorance that is in them, as the Apostle Paul speaks of the Gentiles, Ephesians 4.18. They Are not from hence any thing solicitous about such matters as these Are.
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Thirdly, For the sweet intercourse of Converse and Communion with God; My soul longeth for thee so, as consider'd in a state of strangeness, and distance, and alienation from God;
Thirdly, For the sweet intercourse of Converse and Communion with God; My soul Longeth for thee so, as considered in a state of strangeness, and distance, and alienation from God;
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as Paul; I desire to be dissolved, and to be with Christ, Phil. 1.2. And again, 2 Cor. 5.8. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
as Paul; I desire to be dissolved, and to be with christ, Philip 1.2. And again, 2 Cor. 5.8. We Are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.
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but if custom, and example, and common practice did not put them upon it, they could be contented for their own parts to be without them all their lives.
but if custom, and Exampl, and Common practice did not put them upon it, they could be contented for their own parts to be without them all their lives.
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It is frequent and ordinary with the Spirit of God in Scripture, to signifie unto us the vehemency of desire in a gracious heart, by such phrases as these are.
It is frequent and ordinary with the Spirit of God in Scripture, to signify unto us the vehemency of desire in a gracious heart, by such phrases as these Are.
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And they are like David when he sometimes longed for the waters of Bethlehem, Oh that one would give me, &c. 2 Sam. 23.15. He never so much longed for that water, as he did indeed long for this.
And they Are like David when he sometime longed for the waters of Bethlehem, O that one would give me, etc. 2 Sam. 23.15. He never so much longed for that water, as he did indeed long for this.
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God being so exceeding lovely and admirable, as indeed he is in his own nature, it cannot but draw on those which do discern it, very much to desire it;
God being so exceeding lovely and admirable, as indeed he is in his own nature, it cannot but draw on those which do discern it, very much to desire it;
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and there's experience also in it which does promote it, and help it on. That's the Second particular, the Intention or Vehemency of the Desire, thirsteth and longeth.
and there's experience also in it which does promote it, and help it on. That's the Second particular, the Intention or Vehemency of the Desire, Thirsteth and Longeth.
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First, I say, His soul properly; That, it thirsted and longed for God, Isa. 26.9, With my soul, &c. Our souls and spirits are those in us whereby we do maintain fellowship and converse with the Lord;
First, I say, His soul properly; That, it thirsted and longed for God, Isaiah 26.9, With my soul, etc. Our Souls and spirits Are those in us whereby we do maintain fellowship and converse with the Lord;
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and then it is my soul directly and immediately, and my flesh in order to the resurrection, according to that in Psal. 16.9, Therefore my heart is glad, and my Glory rejoiceth;
and then it is my soul directly and immediately, and my Flesh in order to the resurrection, according to that in Psalm 16.9, Therefore my heart is glad, and my Glory rejoices;
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not so much of his absence from the earthly waters, as indeed from the heavenly; not from the waters of the Rivers, but from the waters of the Sanctuary.
not so much of his absence from the earthly waters, as indeed from the heavenly; not from the waters of the rivers, but from the waters of the Sanctuary.
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he was in distress for want of water, but together with it reflects upon his want of Gods gracious presence in his Ordinances, and the Exercises of Religion.
he was in distress for want of water, but together with it reflects upon his want of God's gracious presence in his Ordinances, and the Exercises of Religion.
The one does naturally and properly suggest and put in mind of the other; for though these they be two things, and of a different nature, simply consider'd;
The one does naturally and properly suggest and put in mind of the other; for though these they be two things, and of a different nature, simply considered;
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Secondly, We learn hence also this, That the best way to correct and qualifie our desires as to Temporals, is to pitch and fasten them upon Spirituals.
Secondly, We Learn hence also this, That the best Way to correct and qualify our Desires as to Temporals, is to pitch and fasten them upon Spirituals.
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When we would restrain any inordinate longing for some outward or earthly accommodation, or suppress any grief, either of the like nature, we cannot better do it,
When we would restrain any inordinate longing for Some outward or earthly accommodation, or suppress any grief, either of the like nature, we cannot better do it,
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therefore he does not so much cry out and complain, my soul thirsts for water; no, but my soul thirsts for God, which had that and somewhat more in it.
Therefore he does not so much cry out and complain, my soul thirsts for water; no, but my soul thirsts for God, which had that and somewhat more in it.
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Now this is further amplified unto us from the place, as the occasion of it, In a dry and thirsty land, &c. This may be taken by us either in the letter, or else in the moral.
Now this is further amplified unto us from the place, as the occasion of it, In a dry and thirsty land, etc. This may be taken by us either in the Letter, or Else in the moral.
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in the Wilderness of Judah; driven thereto by his Enemies and cruel Persecutors. Yet even when he was there, we see what meditations he had, and what affections;
in the Wilderness of Judah; driven thereto by his Enemies and cruel Persecutors. Yet even when he was there, we see what meditations he had, and what affections;
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he can be with us wheresoever we are, and so he will be, in a Prison, in a Dungeon, in a Wilderness, in a place of weariness, as the word here in the Text signifies.
he can be with us wheresoever we Are, and so he will be, in a Prison, in a Dungeon, in a Wilderness, in a place of weariness, as the word Here in the Text signifies.
When David was at home, and there at full, and in plenty, it may be he had no such great longings and thirstings as these were in him then, (the full stomach loaths the honey-comb).
When David was At home, and there At full, and in plenty, it may be he had no such great longings and thirstings as these were in him then, (the full stomach Loathes the honeycomb).
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And this is that which is the substance of Davids desire in this Text. He had in the first Verse of this Psalm exprest the importunity and vehemency of his Affections;
And this is that which is the substance of Davids desire in this Text. He had in the First Verse of this Psalm expressed the importunity and vehemency of his Affections;
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and so there is, and to be taken notice of by us. This is call'd the beauty of the Lord, Psal. 27.4. and the beauty of Holiness, Psal. 110.3. and his Glory and Majesty, Psal. 45.3.
and so there is, and to be taken notice of by us. This is called the beauty of the Lord, Psalm 27.4. and the beauty of Holiness, Psalm 110.3. and his Glory and Majesty, Psalm 45.3.
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The same is likewise upon any of Gods Servants which have been any thing more in Communion with him, it makes their face to shine. Thirdly, The Sacramental Administrations.
The same is likewise upon any of God's Servants which have been any thing more in Communion with him, it makes their face to shine. Thirdly, The Sacramental Administrations.
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These are also very powerful and glorious in both the kinds of them, whether we take it of Baptism, or whether we take it of the Supper of the Lord; there's a Power and a Glory in both, which we may take notice of.
These Are also very powerful and glorious in both the Kinds of them, whither we take it of Baptism, or whither we take it of the Supper of the Lord; there's a Power and a Glory in both, which we may take notice of.
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And for the Lords Supper, the joint Communion of Believers one with another, as also with Christ their Head, that has a splendor and lustre in that likewise,
And for the lords Supper, the joint Communion of Believers one with Another, as also with christ their Head, that has a splendour and lustre in that likewise,
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These three Particulars they are distinct one from another, and all here observable. First, Here was his desire of the Ordinances, that's here implied if not plainly exprest.
These three Particulars they Are distinct one from Another, and all Here observable. First, Here was his desire of the Ordinances, that's Here implied if not plainly expressed.
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As the Israelites, God fed them with Manna all the time that they were in the Wilderness, till he brought them to Canaan; and when they came there, the Manna then ceased:
As the Israelites, God fed them with Manna all the time that they were in the Wilderness, till he brought them to Canaan; and when they Come there, the Manna then ceased:
The less that any are sensible of the benefit and necessity of Ordinances, the more does it concern them in some respects to wait upon them, that so hereby they may come so much the more to prize and esteem them.
The less that any Are sensible of the benefit and necessity of Ordinances, the more does it concern them in Some respects to wait upon them, that so hereby they may come so much the more to prize and esteem them.
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The more that God is pleased graciously to discover himself unto us, the more should we (as a part of our thankfulness) improve in the knowledg of those things which he does tender to us.
The more that God is pleased graciously to discover himself unto us, the more should we (as a part of our thankfulness) improve in the knowledge of those things which he does tender to us.
what should we do if it were not for such things as these are? That which carnal and worldly spirits count a burden and tediousness to them, the Children of God look upon as a Priviledg,
what should we do if it were not for such things as these Are? That which carnal and worldly spirits count a burden and tediousness to them, the Children of God look upon as a Privilege,
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he desired not the Ordinances simply and nakedly consider'd in themselves, but with this qualification annext and joyn'd hereunto, the glory and power of the Ordinances.
he desired not the Ordinances simply and nakedly considered in themselves, but with this qualification annexed and joined hereunto, the glory and power of the Ordinances.
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but when there's a gracious and heavenly spirit, which runs along in them, which accordingly is that that every Christian should especially look after in the undertaking of them.
but when there's a gracious and heavenly Spirit, which runs along in them, which accordingly is that that every Christian should especially look After in the undertaking of them.
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First, All sinfulness and desilement. Secondly, All worldliness and earthly intanglement. First, Sinfulness and desilement. We must be careful to remove that.
First, All sinfulness and defilement. Secondly, All worldliness and earthly Entanglement. First, Sinfulness and defilement. We must be careful to remove that.
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As for instance, for the hearing of the Word, Jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls.
As for instance, for the hearing of the Word, Jam. 1.21. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your Souls.
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Where still in order to the receiving of the Word there is an injunction for the laying aside of all filthiness and malice, and superfluity of naughtiness.
Where still in order to the receiving of the Word there is an injunction for the laying aside of all filthiness and malice, and superfluity of naughtiness.
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We shall find in the stony-ground in the Gospel, how the cares of the world and the deceitfulness of riches choak the word that it becomes unfruitful: And so it does.
We shall find in the Stony-ground in the Gospel, how the Cares of the world and the deceitfulness of riches choke the word that it becomes unfruitful: And so it does.
And as unfruitful afterwards, so unacceptable likewise in the time of the performance of it. It does distract and deaden mens hearts when they are conversant about it.
And as unfruitful afterwards, so unacceptable likewise in the time of the performance of it. It does distract and deaden men's hearts when they Are conversant about it.
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that they may have that work upon our hearts which they were instituted and intended for, that we may not only be present at them, but better'd by them.
that they may have that work upon our hearts which they were instituted and intended for, that we may not only be present At them, but bettered by them.
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It is that which God himself looks at more than any thing else, and accordingly it is that which we our selves should look most at to, not only the Ordinances,
It is that which God himself looks At more than any thing Else, and accordingly it is that which we our selves should look most At to, not only the Ordinances,
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Therefore he prays for the Ephesians, that God would give them the spirit of Revelation and Wisdom in the knowledg of him, the eyes of their understandings being open'd. Alas!
Therefore he prays for the Ephesians, that God would give them the Spirit of Revelation and Wisdom in the knowledge of him, the eyes of their understandings being opened. Alas!
For what is Glory there where it is not seen and taken notice of? And so it is here in regard of the Soul, there must be the Spirit of God to enlighten us,
For what is Glory there where it is not seen and taken notice of? And so it is Here in regard of the Soul, there must be the Spirit of God to enlighten us,
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Those that look upon the Ordinances slightly and superficially they will not apprehend them, but those that dive and search into them, which do NONLATINALPHABET, stoop down to peep into them. (as it is said of the Angels, in 2 Pet. 1.12. Which things the Angels desire to look into.) These are most likely to see them in good earnest.
Those that look upon the Ordinances slightly and superficially they will not apprehend them, but those that dive and search into them, which do, stoop down to peep into them. (as it is said of the Angels, in 2 Pet. 1.12. Which things the Angels desire to look into.) These Are most likely to see them in good earnest.
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and to have no great matter in them, for which we should admire them. The Elements in the Sacrament they are but common things, Water and Bread, and Wine,
and to have no great matter in them, for which we should admire them. The Elements in the Sacrament they Are but Common things, Water and Bred, and Wine,
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And the persons which are imploy'd in these things, they are but frail and weak men, subject to the same infirmities both bodily and spiritual, that others are;
And the Persons which Are employed in these things, they Are but frail and weak men, Subject to the same infirmities both bodily and spiritual, that Others Are;
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They are very pleasing and satisfying to him, for which he should long after them. The ground and foundation hereof is this, Because they are suitable to him.
They Are very pleasing and satisfying to him, for which he should long After them. The ground and Foundation hereof is this, Because they Are suitable to him.
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What's the reason that vain persons take such delight in vain objects, to have the sight and view of them? why, 'tis because 'tis suitable and agreeable to their vain heart.
What's the reason that vain Persons take such delight in vain objects, to have the sighed and view of them? why, it's Because it's suitable and agreeable to their vain heart.
First, That this is that which God does especially propound to himself in these Dispensations. The Lord in vouchsafing us his Ordinances, does above all things intend this unto us;
First, That this is that which God does especially propound to himself in these Dispensations. The Lord in vouchsafing us his Ordinances, does above all things intend this unto us;
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According to the former sense, so it is an earnest desire of the restoring of him to the opportunities of the publick Ordinances which he had formerly enjoyed.
According to the former sense, so it is an earnest desire of the restoring of him to the opportunities of the public Ordinances which he had formerly enjoyed.
As it was at the Pool of Bethesda, where there were a great many of impotent people gathered together to be healed of their Diseases, there did the Angel come down and stir the waters.
As it was At the Pool of Bethesda, where there were a great many of impotent people gathered together to be healed of their Diseases, there did the Angel come down and stir the waters.
Those glorious Spirits take a special delight in the Assemblies of the people of God, to be frequent and conversant amongst them in these Ministerial Dispensations;
Those glorious Spirits take a special delight in the Assemblies of the people of God, to be frequent and conversant among them in these Ministerial Dispensations;
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as they may do here in the Congregation, and so forsake the assembling of themselves together as the manner of some is, as the Apostle complaints of it, Heb. 10.25. They are mistaken if they so imagin, and they learn otherwise from the Prophet David, who here long'd for his coming to the Sanctuary, where he might see the Power and Glory of God.
as they may do Here in the Congregation, and so forsake the assembling of themselves together as the manner of Some is, as the Apostle complaints of it, Hebrew 10.25. They Are mistaken if they so imagine, and they Learn otherwise from the Prophet David, who Here longed for his coming to the Sanctuary, where he might see the Power and Glory of God.
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there was that also in it, which is likewise considerable of us, whereby we see how experience of the Ordinances, it does enlarge the desires after it.
there was that also in it, which is likewise considerable of us, whereby we see how experience of the Ordinances, it does enlarge the Desires After it.
As it was in the repairing of the Temple, those that had seen the Glory of the former, they now wept to consider how far it came short of it, Ezra 3.12.
As it was in the repairing of the Temple, those that had seen the Glory of the former, they now wept to Consider how Far it Come short of it, Ezra 3.12.
The consideration of his former liberty and freedom in this particular, made him now so much the more sadly to reflect upon his present restraints, that it was not now with him in this regard as it had been sometimes heretofore.
The consideration of his former liberty and freedom in this particular, made him now so much the more sadly to reflect upon his present restraints, that it was not now with him in this regard as it had been sometime heretofore.
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This was that which was so irksome unto him, and so it was likewise in other places, as Psal. 42.4. When I remember these things, I pour out my Soul in me;
This was that which was so irksome unto him, and so it was likewise in other places, as Psalm 42.4. When I Remember these things, I pour out my Soul in me;
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for I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with the multitude of them that kept holy-day.
for I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with the multitude of them that kept holiday.
Howsoever it may go with them in other matters they are not satisfied and contented in themselves unless it go well with them in this, that they may be restored to their former enjoyments of God in his Ordinances.
Howsoever it may go with them in other matters they Are not satisfied and contented in themselves unless it go well with them in this, that they may be restored to their former enjoyments of God in his Ordinances.
But Secondly, There's another in it, and that's this, That I may see thy Power and thy Glory here in the Wilderness as I have seen it sometimes in the Sanctuary.
But Secondly, There's Another in it, and that's this, That I may see thy Power and thy Glory Here in the Wilderness as I have seen it sometime in the Sanctuary.
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where supposing his desire (as it was) to be rational and regular in him, there is this exhibited to us in it, that God in the necessary want and restraint of the publick Ordinances is able to make it up to us another way;
where supposing his desire (as it was) to be rational and regular in him, there is this exhibited to us in it, that God in the necessary want and restraint of the public Ordinances is able to make it up to us Another Way;
Look as the presence of a Prince is that which makes the Court, so the presence of God is that which makes the Sanctuary, where God will express himself after a more full and gracious manner, that is indeed his Temple,
Look as the presence of a Prince is that which makes the Court, so the presence of God is that which makes the Sanctuary, where God will express himself After a more full and gracious manner, that is indeed his Temple,
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There are many Points in the Ministry of the Word, (especially in some mens Ministry) which seem to be more flat and superfluous in the first preaching and hearing of them, which afterwards upon a review,
There Are many Points in the Ministry of the Word, (especially in Some men's Ministry) which seem to be more flat and superfluous in the First preaching and hearing of them, which afterwards upon a review,
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This is therefore one work of the Holy Ghost, and that whereby he does supply the defect of the publick Dispensations, by bringing home to our Consciences in private those Truths which have heretofore in publick been imparted and communicated to us.
This is Therefore one work of the Holy Ghost, and that whereby he does supply the defect of the public Dispensations, by bringing home to our Consciences in private those Truths which have heretofore in public been imparted and communicated to us.
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But his heart was now more carried after it, and had the worth and excellency of these things more imprinted and fastened upon him than ever he had before;
But his heart was now more carried After it, and had the worth and excellency of these things more imprinted and fastened upon him than ever he had before;
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when by sickness, or exile, or imprisonment, or any such restraint, we are kept from the publick means and opportunities of salvation, God does occasionally from hence both call us,
when by sickness, or exile, or imprisonment, or any such restraint, we Are kept from the public means and opportunities of salvation, God does occasionally from hence both call us,
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He expresses his own love, and good-will, and favour, and acceptance of us; stirs up good thoughts, and gracious and holy desires and inclinations in us;
He Expresses his own love, and goodwill, and favour, and acceptance of us; stirs up good thoughts, and gracious and holy Desires and inclinations in us;
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sheds abroad his love in our hearts, and becomes all in all unto us; and what he will be one day perfectly in Heaven, he is now in part, and imperfectly already here.
sheds abroad his love in our hearts, and becomes all in all unto us; and what he will be one day perfectly in Heaven, he is now in part, and imperfectly already Here.
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The drift and scope of this Discourse, is not from hence to make us the more to neglect the publick means, which is contrary to that which has formerly been delivered by us;
The drift and scope of this Discourse, is not from hence to make us the more to neglect the public means, which is contrary to that which has formerly been Delivered by us;
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And that's the Second reference or sence which may be fasten'd upon these words, That I may see thy power and glory, &c. that is, that I may see it now in the Wilderness,
And that's the Second Referente or sense which may be fastened upon these words, That I may see thy power and glory, etc. that is, that I may see it now in the Wilderness,
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If ye should drive a Drunkard, or an Adulterer, or a Malicious person into the Wilderness, where he could have no occasion for the acting and effecting of his sinful desires and inclinations,
If you should drive a Drunkard, or an Adulterer, or a Malicious person into the Wilderness, where he could have no occasion for the acting and effecting of his sinful Desires and inclinations,
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His heart was full of Gods goodness, and the apprehension of his favour and loving-kindness; and accordingly is his mouth in like manner employed in the extolling of it;
His heart was full of God's Goodness, and the apprehension of his favour and Lovingkindness; and accordingly is his Mouth in like manner employed in the extolling of it;
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This, it made him to break forth into this high and affectionate expression which I have here now read unto you, Because thy loving-kindness is better than life, my lips shall praise thee.
This, it made him to break forth into this high and affectionate expression which I have Here now read unto you, Because thy Lovingkindness is better than life, my lips shall praise thee.
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The Truth it self simply propounded: And the practical Improvement of this Truth. The Proposition, that we have in those words, Thy loving-kindness is better than life.
The Truth it self simply propounded: And the practical Improvement of this Truth. The Proposition, that we have in those words, Thy Lovingkindness is better than life.
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Here's a commendation of Gods loving-kindness, which (to make it so much the more emphatical) is set forth by way of comparison, in a preferring of it to life it self.
Here's a commendation of God's Lovingkindness, which (to make it so much the more emphatical) is Set forth by Way of comparison, in a preferring of it to life it self.
if there be any thing more than ordinarily desirable or commendable in this natural life, there is that in the favour of God, which does transcend it and go exceedingly beyond it.
if there be any thing more than ordinarily desirable or commendable in this natural life, there is that in the favour of God, which does transcend it and go exceedingly beyond it.
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if there be any thing wanting in this life, which does fail and come short of our desires, there is that again in the favour of God which does abundantly supply it, and make it up.
if there be any thing wanting in this life, which does fail and come short of our Desires, there is that again in the favour of God which does abundantly supply it, and make it up.
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And where life is a defective good, Gods loving kindness is better than life, as making amends for those particular deficiencies and imperfections which are in it.
And where life is a defective good, God's loving kindness is better than life, as making amends for those particular deficiencies and imperfections which Are in it.
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as we may see if we take notice of the several Particulars themselves, and do but compare them one with another, the collation and conjunction of them together will make it the more evident.
as we may see if we take notice of the several Particulars themselves, and do but compare them one with Another, the collation and conjunction of them together will make it the more evident.
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First, It is the most suitable good. The union of Soul and Body together with the exercise of them in that union, which makes up to us the substance of life, it is most connatural of any thing else,
First, It is the most suitable good. The Union of Soul and Body together with the exercise of them in that Union, which makes up to us the substance of life, it is most connatural of any thing Else,
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If we go no further than this instance in the Text, this holy man David, he never so beg'd for his life as he did for Gods loving-kindness to be communicated to him;
If we go no further than this instance in the Text, this holy man David, he never so begged for his life as he did for God's Lovingkindness to be communicated to him;
Cast me not away from thy presence, and take not thy holy spirit from me; restore unto me the joy of thy Salvation, and uphold me with thy free spirit.
Cast me not away from thy presence, and take not thy holy Spirit from me; restore unto me the joy of thy Salvation, and uphold me with thy free Spirit.
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Thou hast put more gladness into my heart than when their corn and wine and oyl encreased, Psal. 4.7. That's the most suitable good, from whence results the greatest comfort, which the Soul has most delight and contentment in the particular fruition of:
Thou hast put more gladness into my heart than when their corn and wine and oil increased, Psalm 4.7. That's the most suitable good, from whence results the greatest Comfort, which the Soul has most delight and contentment in the particular fruition of:
That's made to be one excellency of life, and commendation of it, even in the mouth of the Devil, that a man would give any thing to save it, Job 2.4. Skin for skin, and all that a man hath will he give for his life.
That's made to be one excellency of life, and commendation of it, even in the Mouth of the devil, that a man would give any thing to save it, Job 2.4. Skin for skin, and all that a man hath will he give for his life.
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First, In the Children of God, who have very readily laid down their lives, rather than they would let go this loving-kindness. As Revel. 12.11. it is spoken concerning the Martyrs, That they loved not their lives to the death.
First, In the Children of God, who have very readily laid down their lives, rather than they would let go this Lovingkindness. As Revel. 12.11. it is spoken Concerning the Martyrs, That they loved not their lives to the death.
So the three Children in Daniel, Chap. 3.16, 17. We are not careful to answer thee in this matter, the God whom we serve, &c. Secondly, In Desperate and Reprobate persons.
So the three Children in daniel, Chap. 3.16, 17. We Are not careful to answer thee in this matter, the God whom we serve, etc. Secondly, In Desperate and Reprobate Persons.
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Ye may see in them also who having been sensible of Gods displeasure, and the wrath of God upon their Consciences, have been able to endure no longer in the World,
You may see in them also who having been sensible of God's displeasure, and the wrath of God upon their Consciences, have been able to endure no longer in the World,
For life; that is the ground-work and foundation only of the things; but Gods loving-kindness it is a foundation both of things and comforts. It is a cause of the Blessing,
For life; that is the groundwork and Foundation only of the things; but God's Lovingkindness it is a Foundation both of things and comforts. It is a cause of the Blessing,
As the stamp and superscription makes the Coyn to be currant, so is every thing so far acceptable as it hath Gods love imprinted upon it, which is the form and essence of it,
As the stamp and superscription makes the Coin to be currant, so is every thing so Far acceptable as it hath God's love imprinted upon it, which is the from and essence of it,
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Secondly, In the other way of Comparison; by taking life in its Deficiencies, where life is defective, Gods loving kindness is better than life; as supplying those defects.
Secondly, In the other Way of Comparison; by taking life in its Deficiencies, where life is defective, God's loving kindness is better than life; as supplying those defects.
if God will but shew forth himself in that manner as he is able to do, there shall be joy enough in his Countenance in the absence of all other things.
if God will but show forth himself in that manner as he is able to do, there shall be joy enough in his Countenance in the absence of all other things.
and of the Contentments of it, Children, and abundance of Treasure, and multitude of substance, But as for me (says he) I will behold thy face in righteousness,
and of the Contentment's of it, Children, and abundance of Treasure, and multitude of substance, But as for me (Says he) I will behold thy face in righteousness,
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as for the favour of men, it is not without its discommodities and disadvantages. There's a great deal of straitness and narrowness, and troublesomeness now and then in it;
as for the favour of men, it is not without its Discomforts and disadvantages. There's a great deal of straitness and narrowness, and troublesomeness now and then in it;
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With men sometimes it is otherwise, if a man will purchase their favour, he shall trespass upon his Conscience in venturing upon that which is unlawful;
With men sometime it is otherwise, if a man will purchase their favour, he shall trespass upon his Conscience in venturing upon that which is unlawful;
and laid up and reserved to the time of a glorious Resurrection. A kindness to their Posterity which partakes of a blessing afterwards for their sakes:
and laid up and reserved to the time of a glorious Resurrection. A kindness to their Posterity which partakes of a blessing afterwards for their sakes:
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It is easie to lose the favour of men by that, as Mephibosheth lost Davids by the false suggestions and calumnies of Ziba; but Gods favour is not lost by such means, there's none which can be able to inform God against his People,
It is easy to loose the favour of men by that, as Mephibosheth lost Davids by the false suggestions and calumnies of Ziba; but God's favour is not lost by such means, there's none which can be able to inform God against his People,
If a man do but trip never so little, and do not keep touch in all points and observations, he runs an hazard of the favour of men, who are ready hereupon to reject him, and cast him off.
If a man do but trip never so little, and do not keep touch in all points and observations, he runs an hazard of the favour of men, who Are ready hereupon to reject him, and cast him off.
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and put them out of favour. As he promises concerning Solomon, Psal. 89.33. I will visit his transgressions with a rod, and his iniquities with stripes.
and put them out of favour. As he promises Concerning Solomon, Psalm 89.33. I will visit his transgressions with a rod, and his iniquities with stripes.
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God bears with many a failing, and puts up many a miscarriage, and vouchsafes a great deal of love in the midst of much frowardness and perverseness on our behalf.
God bears with many a failing, and puts up many a miscarriage, and vouchsafes a great deal of love in the midst of much frowardness and perverseness on our behalf.
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Though there be no cause from without, yet there's enough in themselves. In Psal. 62.9. Surely men of high degree are vanity, and men of low degree are a lye;
Though there be no cause from without, yet there's enough in themselves. In Psalm 62.9. Surely men of high degree Are vanity, and men of low degree Are a lie;
Yea, but it is otherwise now with the Children of God, if they should miss of these earthly comforts and their cheerings of this natural life here below;
Yea, but it is otherwise now with the Children of God, if they should miss of these earthly comforts and their cheerings of this natural life Here below;
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Gods favour is better than life, because it brings us to a better life. It's better than life temporal, because it brings us to life eternal, 2 Cor. 5.1.
God's favour is better than life, Because it brings us to a better life. It's better than life temporal, Because it brings us to life Eternal, 2 Cor. 5.1.
his favour is a sufficient recompence though there were nothing else belonging unto it, and we are to sit down contented with it as our greatest reward.
his favour is a sufficient recompense though there were nothing Else belonging unto it, and we Are to fit down contented with it as our greatest reward.
Forasmuch as life is the chiefest of all contentments, and that which (as I have shewn) is the foundation of all other blessings and comforts besides, which it does comprise and comprehend under it;
Forasmuch as life is the chiefest of all contentment's, and that which (as I have shown) is the Foundation of all other blessings and comforts beside, which it does comprise and comprehend under it;
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therefore the Spirit of God, when he would signifie to us the excellency of the favour and loving-kindness of God, he does it by an expression from Life. And this (as I conceive) is the absolute and genuine meaning of the words;
Therefore the Spirit of God, when he would signify to us the excellency of the favour and Lovingkindness of God, he does it by an expression from Life. And this (as I conceive) is the absolute and genuine meaning of the words;
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where the Prophet does not so much intend to compare these two together, life, and Gods loving-kindness; as to shew unto us the sweetness of Gods favour considered in it self,
where the Prophet does not so much intend to compare these two together, life, and God's Lovingkindness; as to show unto us the sweetness of God's favour considered in it self,
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And here again, for our further explication and enlargement of this Truth in hand, we must know, that by Gods loving-kindness we may understand two things especially:
And Here again, for our further explication and enlargement of this Truth in hand, we must know, that by God's Lovingkindness we may understand two things especially:
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There's many have his loving-kindness in the first sense, taking it for his gracious Affection, which yet have it not always in the second sense, taking it for this Affection exprest.
There's many have his Lovingkindness in the First sense, taking it for his gracious Affection, which yet have it not always in the second sense, taking it for this Affection expressed.
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First, For the thing it self, his loving-kindness taken for his affection. It is a most blessed and happy condition for any man to be in favour with God,
First, For the thing it self, his Lovingkindness taken for his affection. It is a most blessed and happy condition for any man to be in favour with God,
So Psal. 36.7, How excellent is thy loving-kindness, O God? or, as it is in the Hebrew, how precious? The Prophet is even struck with an admiration and astonishment at it.
So Psalm 36.7, How excellent is thy Lovingkindness, Oh God? or, as it is in the Hebrew, how precious? The Prophet is even struck with an admiration and astonishment At it.
and had a chain of Gold about his neck, as an emblem and testimony of his favour, it is said that the people cried before him, Bow the knee, Abrech, Gen. 41.43. He that before was slighted and disregarded, when the King himself took notice of him, every one took notice of him also.
and had a chain of Gold about his neck, as an emblem and testimony of his favour, it is said that the people cried before him, Bow the knee, Abrek, Gen. 41.43. He that before was slighted and disregarded, when the King himself took notice of him, every one took notice of him also.
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and so likewise have the Favourites of Heaven; as Abraham, he is called with respect, The Friend of God, Jam. 2.23. and the Thessalonians, Beloved of God, 1 Thes. 1.4. Since thou wast precious in my sight, thou wast honourable, Isa. 43.4. It is true indeed, such as these are not always so much honoured by the world;
and so likewise have the Favourites of Heaven; as Abraham, he is called with respect, The Friend of God, Jam. 2.23. and the Thessalonians, beloved of God, 1 Thebes 1.4. Since thou wast precious in my sighed, thou wast honourable, Isaiah 43.4. It is true indeed, such as these Are not always so much honoured by the world;
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but those which know them, think honourably of them, and that especially upon this account, as such people whom God himself does esteem of. Secondly, Another Priviledg is Protection.
but those which know them, think honourably of them, and that especially upon this account, as such people whom God himself does esteem of. Secondly, another Privilege is Protection.
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and do my Prophets no harm, Psal. 105.14, 15. He that toucheth you, toucheth the apple of mine eye, the tenderest part that is, Zech. 2.8. See thou speak not to Jacob either good or bad, it is the charge which God gives Laban about him, Gen. 31.29.
and do my prophets no harm, Psalm 105.14, 15. He that touches you, touches the apple of mine eye, the Tenderest part that is, Zechariah 2.8. See thou speak not to Jacob either good or bad, it is the charge which God gives Laban about him, Gen. 31.29.
There are three special Evils which Gods Favourites have the priviledg to be kept and protected from by him. First, From Violence and Destruction. Secondly, From Calumny and Detraction. Thirdly, From Sin and Temptation. First, From Violence and Detraction. Job 5.19. He shall deliver thee in six evils, yea in seven there shall no evil touch thee:
There Are three special Evils which God's Favourites have the privilege to be kept and protected from by him. First, From Violence and Destruction. Secondly, From Calumny and Detraction. Thirdly, From since and Temptation. First, From Violence and Detraction. Job 5.19. He shall deliver thee in six evils, yea in seven there shall no evil touch thee:
and the good of the person. Secondly, From Slander and Detraction. Psal. 31.20. From the strife of tongues. And Job 5.21. From the scourge of the tongues.
and the good of the person. Secondly, From Slander and Detraction. Psalm 31.20. From the strife of tongues. And Job 5.21. From the scourge of the tongues.
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Thy righteousness shall be clear'd as the light, Psal. 37.5, 6. And as the light it shall be the clearer and brighter after some clouds and over-casts which are upon it. Thirdly, From Sin and Temptation.
Thy righteousness shall be cleared as the Light, Psalm 37.5, 6. And as the Light it shall be the clearer and Brighter After Some Clouds and overcasts which Are upon it. Thirdly, From since and Temptation.
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Take all the great enormities and miscarriages of Gods Servants in Scripture, and ye shall find them to be the consequents of Gods favour remitted towards them.
Take all the great enormities and miscarriages of God's Servants in Scripture, and you shall find them to be the consequents of God's favour remitted towards them.
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The Lord shall deliver me from every evil work, and preserve me to his heavenly kingdom, &c. That man which is under Gods favour, he has a curb and restraint upon his spirit, which orders him,
The Lord shall deliver me from every evil work, and preserve me to his heavenly Kingdom, etc. That man which is under God's favour, he has a curb and restraint upon his Spirit, which order him,
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and so are the favourites of God; for they have his ear upon every turn: As Isa. 45.12. Ask me of things to come concerning my sons, and concerning the work of my hands, command ye me.
and so Are the favourites of God; for they have his ear upon every turn: As Isaiah 45.12. Ask me of things to come Concerning my Sons, and Concerning the work of my hands, command you me.
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How shall we know whether we have it? How shall we get it if we want it? How shall we keep it when we have it? How shall we receive it when we have lost it?
How shall we know whither we have it? How shall we get it if we want it? How shall we keep it when we have it? How shall we receive it when we have lost it?
Can two walk together and not be agreed? God converses with those which are his Favourites, Gen. 17.22. Talked with Abraham. And so with Moses, Exod. 33.11.
Can two walk together and not be agreed? God converses with those which Are his Favourites, Gen. 17.22. Talked with Abraham. And so with Moses, Exod 33.11.
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An Instance whereof we have here exhibited and represented to us in the Person of the Prophet David, who being now (as appears by the Title of this Psalm) driven into the Wilderness, the Wilderness of Judah, through the fury and persecution of Saul; and upon that occasion detained from the publick Worship of God in the Sanctuary, does from hence so much the more now pant and breath after it;
an Instance whereof we have Here exhibited and represented to us in the Person of the Prophet David, who being now (as appears by the Title of this Psalm) driven into the Wilderness, the Wilderness of Judah, through the fury and persecution of Saul; and upon that occasion detained from the public Worship of God in the Sanctuary, does from hence so much the more now pant and breath After it;
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IN this present Verse before us (the fourth Verse of this Psalm ) we have the Prophet David engaging himself to God in two Particulars, which may serve to make up to us the Parts of the Text.
IN this present Verse before us (the fourth Verse of this Psalm) we have the Prophet David engaging himself to God in two Particulars, which may serve to make up to us the Parts of the Text.
We begin in order with the first, viz. Davids engaging himself to blessing, Thus will I bless thee, &c. In which there are three things further considerable of us.
We begin in order with the First, viz. Davids engaging himself to blessing, Thus will I bless thee, etc. In which there Are three things further considerable of us.
if so, how can we be said to be blessers of God, who is so infinitely superiour to us? For this we must therefore know that there is a double kind of blessing;
if so, how can we be said to be blessers of God, who is so infinitely superior to us? For this we must Therefore know that there is a double kind of blessing;
Now according to this latter interpretation are we to understand it here in the Text, where David promises that he will bless God; that is, That he will acknowledg and publish that excellency which is indeed in him.
Now according to this latter Interpretation Are we to understand it Here in the Text, where David promises that he will bless God; that is, That he will acknowledge and publish that excellency which is indeed in him.
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and accordingly we shall find often mention made of it in Scripture, in sundry places; as for instance Psal. 103.1, 2. Bless the Lord, O my soul, &c. It is requisite upon a twofold ground.
and accordingly we shall find often mention made of it in Scripture, in sundry places; as for instance Psalm 103.1, 2. Bless the Lord, Oh my soul, etc. It is requisite upon a twofold ground.
not only for his goodness in himself, but his goodness likewise to us, in the overflowings and communications of it, we are to bless him for this also:
not only for his Goodness in himself, but his Goodness likewise to us, in the overflowings and communications of it, we Are to bless him for this also:
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And so we shall find them joyn'd together in Scripture; Thou art good and dost good, Psal. 119.68. So Psal. 145.5. I will speak of the glorious honour of thy Majesty, and of thy wondrous works.
And so we shall find them joined together in Scripture; Thou art good and dost good, Psalm 119.68. So Psalm 145.5. I will speak of the glorious honour of thy Majesty, and of thy wondrous works.
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and the firmament shews his handy work, &c. Psal. 19.1. Sun and Moon, and fire and hail, and snow and vapour, &c. Psal. 147.3, &c. All these they do bless him thus.
and the firmament shows his handy work, etc. Psalm 19.1. Sun and Moon, and fire and hail, and snow and vapour, etc. Psalm 147.3, etc. All these they do bless him thus.
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they shall speak of the glory of thy kingdom, and talk of thy power, &c. Psal. 145.10. This we should be so much the rather perswaded unto in regard of the excellency and dignity of the work it self:
they shall speak of the glory of thy Kingdom, and talk of thy power, etc. Psalm 145.10. This we should be so much the rather persuaded unto in regard of the excellency and dignity of the work it self:
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It is the work and employment of the glorious Angels in Heaven, and such as shall be our work hereafter to all eternity, which we should therefore begin in part now,
It is the work and employment of the glorious Angels in Heaven, and such as shall be our work hereafter to all eternity, which we should Therefore begin in part now,
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It is that which the Scripture does frequently make mention of to us, Ephes. 5.20. Giving thanks always, and for all things to God, and the Father, in the name of our Lord Jesus Christ. So Col. 3.17. Giving thanks to God, and the Father by him. And Heb. 13.15.
It is that which the Scripture does frequently make mention of to us, Ephesians 5.20. Giving thanks always, and for all things to God, and the Father, in the name of our Lord jesus christ. So Col. 3.17. Giving thanks to God, and the Father by him. And Hebrew 13.15.
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Again, Further for the ground of it, Therefore; so there are some that read it, in connexion with that which went before, Because thy loving kindness is better than life, therefore will I bless thee.
Again, Further for the ground of it, Therefore; so there Are Some that read it, in connexion with that which went before, Because thy loving kindness is better than life, Therefore will I bless thee.
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The Third and last thing here considerable is the Extent, and that is in these words, Whiles I live; whereby he signifies, That it was not only a sudden fit or mood in him,
The Third and last thing Here considerable is the Extent, and that is in these words, While I live; whereby he signifies, That it was not only a sudden fit or mood in him,
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because he hath inclined his ear unto me, therefore will I call upon him as long as I live. So again Psal. 104.33. I will sing unto the Lord as long as I live, I will sing praise to my God whiles I have my being. And so Psal. 146.2. Whiles I live will I praise the Lord, I will sing praises to the Lord whiles I have any being.
Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live. So again Psalm 104.33. I will sing unto the Lord as long as I live, I will sing praise to my God while I have my being. And so Psalm 146.2. While I live will I praise the Lord, I will sing praises to the Lord while I have any being.
As for the former, there is no question of it, there is none whose experience does not more or less bear witness to it, from their infancy to their gray-head.
As for the former, there is no question of it, there is none whose experience does not more or less bear witness to it, from their infancy to their Grayhead.
which (for the better opening of it to us) does include in it a blessing of God in a variety and diversity of conditions, suitable to that Precept of the Apostle, 1 Thes. 5.18, In every thing give thanks,
which (for the better opening of it to us) does include in it a blessing of God in a variety and diversity of conditions, suitable to that Precept of the Apostle, 1 Thebes 5.18, In every thing give thanks,
The Apostle John gives us a true account of them, as namely, such which had not the seed of God abiding in them, nor that Anointing from the Holy One which all true believers receive, and are made partakers of.
The Apostle John gives us a true account of them, as namely, such which had not the seed of God abiding in them, nor that Anointing from the Holy One which all true believers receive, and Are made partakers of.
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So 1 Pet. 2.9, Ye are a chosen generation, a royal priesthood, an holy nation, that ye should shew forth the praises of him that hath called you out of darkness, &c. While we live holily, we shew forth the praises of him that hath called us, i. e. put such Principles into us.
So 1 Pet. 2.9, You Are a chosen generation, a royal priesthood, an holy Nation, that you should show forth the praises of him that hath called you out of darkness, etc. While we live holily, we show forth the praises of him that hath called us, i. e. put such Principles into us.
Secondly, Our Lives bless God as they are conformities to his Will and Commands, as we perform that in them which he requires and prescribes to be done by us;
Secondly, Our Lives bless God as they Are conformities to his Will and Commands, as we perform that in them which he requires and prescribes to be done by us;
We acknowledg his Soveraignty over us, and our engagements and obligations to him; whereas those that live otherwise, they deny him in all these particulars.
We acknowledge his Sovereignty over us, and our engagements and obligations to him; whereas those that live otherwise, they deny him in all these particulars.
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I will bless thee with my life, says David. So much for that, which is David 's engagement of himself to the blessing of God. That's the first particular.
I will bless thee with my life, Says David. So much for that, which is David is engagement of himself to the blessing of God. That's the First particular.
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Sometimes it is the gesture of swearing, as Gen. 14.22, Abraham said to the King of Sodom, I lift up my hands unto the Lord, the most High God, &c. I have lift up my hands, i. e. I have sworn;
Sometime it is the gesture of swearing, as Gen. 14.22, Abraham said to the King of Sodom, I lift up my hands unto the Lord, the most High God, etc. I have lift up my hands, i. e. I have sworn;
Therefore the Prophet Jeremiah does very pertinently join them both together, in Lam. 3.41, Let us lift up our hearts with our hands unto God in the Heavens.
Therefore the Prophet Jeremiah does very pertinently join them both together, in Lam. 3.41, Let us lift up our hearts with our hands unto God in the Heavens.
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Therefore the Spirit of Prayer is called the Spirit of Adoption, whereby we cry Abba Father, as the Apostle Paul expresses it to us in two several and distinct places, in Rom. 8.15. And in Gal. 4.5, 6. This, if we would know upon what grounds it is performed by them, we may take it thus:
Therefore the Spirit of Prayer is called the Spirit of Adoption, whereby we cry Abba Father, as the Apostle Paul Expresses it to us in two several and distinct places, in Rom. 8.15. And in Gal. 4.5, 6. This, if we would know upon what grounds it is performed by them, we may take it thus:
First, As an expression of their homage themselves before God in Prayer, as a performance whereby they do acknowledg their dependence upon him, and observance of him.
First, As an expression of their homage themselves before God in Prayer, as a performance whereby they do acknowledge their dependence upon him, and observance of him.
Prayer in the right notion of it is NONLATINALPHABET, as some of the Ancients have described it, (Damascen & Chrisostom, &c.) it is an ascension of the mind to God, and familiar discourse with him;
Prayer in the right notion of it is, as Some of the Ancients have described it, (Damascene & Chrysostom, etc.) it is an Ascension of the mind to God, and familiar discourse with him;
yea, though there were nothing else in it, yet this alone were encouragement enough to put him upon the performance, that so God and he might mutually speak and converse together, that they might not grow strangers to each other, as otherwise they would.
yea, though there were nothing Else in it, yet this alone were encouragement enough to put him upon the performance, that so God and he might mutually speak and converse together, that they might not grow Strangers to each other, as otherwise they would.
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yea, though God intends many good things to us, yet he will usually have us pray to him for them. As in Ezek. 36.37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel to do it for them.
yea, though God intends many good things to us, yet he will usually have us pray to him for them. As in Ezekiel 36.37. Thus Says the Lord God, I will yet for this be inquired of by the house of Israel to do it for them.
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and maintain a spirit of Prayer in them to this purpose. According to that in Psal. 10.17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause their ear to hear.
and maintain a Spirit of Prayer in them to this purpose. According to that in Psalm 10.17. Lord, thou hast herd the desire of the humble, thou wilt prepare their heart, thou wilt cause their ear to hear.
This is that which the Scripture sometimes calls for, this NONLATINALPHABET, Continuing instant in Prayer, &c. Col. 4.2. We have cause to do it, whether we speed presently or not.
This is that which the Scripture sometime calls for, this, Continuing instant in Prayer, etc. Col. 4.2. We have cause to do it, whither we speed presently or not.
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And in the Woman of Canaan which would take no denial from Christ, till he had granted her her suit and request, which she put up unto him, Mat. 15.22.
And in the Woman of Canaan which would take no denial from christ, till he had granted her her suit and request, which she put up unto him, Mathew 15.22.
And again, Ver. 2. O thou that hearest prayer, unto thee shall all flesh come. How shall they call on him in whom they have not believ'd, Rom. 10.14. We can believe in none but God, Ergo, to him alone we must pray.
And again, Ver. 2. Oh thou that Hearst prayer, unto thee shall all Flesh come. How shall they call on him in whom they have not believed, Rom. 10.14. We can believe in none but God, Ergo, to him alone we must pray.
but with reverence and awfulness, and humility, and submission to his good pleasure. If we ask any thing according to his will, he heareth us, 1 Joh. 5.14. And so Rom. 8.26. According to the will of God.
but with Reverence and awfulness, and humility, and submission to his good pleasure. If we ask any thing according to his will, he hears us, 1 John 5.14. And so Rom. 8.26. According to the will of God.
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Praying in the Holy Ghost, Jude v. 20. And the Spirit helpeth our infirmities, &c. Rom. 8.26, 27. It must be the voice of Gods Spirit in us, this is to pray in his Name.
Praying in the Holy Ghost, U^de v. 20. And the Spirit Helpeth our infirmities, etc. Rom. 8.26, 27. It must be the voice of God's Spirit in us, this is to pray in his Name.
So much for that, Davids Engagement of himself to pray to God, I will lift up my hands, &c. Ver. 5. My Soul shall be satisfied as with marrow and fatness:
So much for that, Davids Engagement of himself to prey to God, I will lift up my hands, etc. Ver. 5. My Soul shall be satisfied as with marrow and fatness:
as in another place, the fatness of Gods house, Psal. 36.8. They shall be abundantly satisfied with the fatness of thy house, speaking of true Believers.
as in Another place, the fatness of God's house, Psalm 36.8. They shall be abundantly satisfied with the fatness of thy house, speaking of true Believers.
There's no marrow or honey which is so pleasing to a delicate palate, as the Ordinances of God are delightful to a Christian Soul, sweeter than the honey or the honey-comb, as it is else-where exprest, in Psal. 19.10. Would we know the reason of it? it is because they are in some measure suited and fitted to it.
There's no marrow or honey which is so pleasing to a delicate palate, as the Ordinances of God Are delightful to a Christian Soul, Sweeten than the honey or the honeycomb, as it is elsewhere expressed, in Psalm 19.10. Would we know the reason of it? it is Because they Are in Some measure suited and fitted to it.
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and especially use our mouths and lips to such services and performances as these are. It is that for which God hath principally bestowed these parts and members upon us,
and especially use our mouths and lips to such services and performances as these Are. It is that for which God hath principally bestowed these parts and members upon us,
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God does so far regard the fruit of the lips, as that fruit it self is the fruit of the heart. Then by right must these two go together as here in the Text, My Soul shall be satisfied as with marrow and fatness;
God does so Far regard the fruit of the lips, as that fruit it self is the fruit of the heart. Then by right must these two go together as Here in the Text, My Soul shall be satisfied as with marrow and fatness;
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There is this Excellency in the Service of God to be observ'd and admired in it, that it is not only satisfactory in the Performance, but also pleasing and delightful in the reflexion;
There is this Excellency in the Service of God to be observed and admired in it, that it is not only satisfactory in the Performance, but also pleasing and delightful in the reflection;
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This we may here take notice of in this Scripture, and the course of this Psalm which we have now again before us in the Example of the Prophet David, who being at this time (as we have shewn) by his Exile and Banishment in the Wilderness, restrain'd from the publick attendance upon the Divine Ordinances, does now at least please himself in the thoughts and remembrance of them, which were as marrow and fatness to him, which his Soul was satisfied withal;
This we may Here take notice of in this Scripture, and the course of this Psalm which we have now again before us in the Exampl of the Prophet David, who being At this time (as we have shown) by his Exile and Banishment in the Wilderness, restrained from the public attendance upon the Divine Ordinances, does now At least please himself in the thoughts and remembrance of them, which were as marrow and fatness to him, which his Soul was satisfied withal;
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It follows that we should now in order proceed to the sixt, in these words, When I remember thee upon my bed, and meditate, &c. IN this present Verse before us (the sixt Verse of this Psalm) there are two things which David makes mention of as practiced by him, which may serve to make up to us the two Parts of the Text. First, His Remembrance of God. Secondly, His Meditation upon him.
It follows that we should now in order proceed to the sixt, in these words, When I Remember thee upon my Bed, and meditate, etc. IN this present Verse before us (the sixt Verse of this Psalm) there Are two things which David makes mention of as practiced by him, which may serve to make up to us the two Parts of the Text. First, His Remembrance of God. Secondly, His Meditation upon him.
Who art thou that forgettest the Lord thy Maker? says the Prophet there to the People, in Isa. 51.13. Not to remember the Lord which is our Maker and Creator, it is very gross and incongruous:
Who art thou that forgettest the Lord thy Maker? Says the Prophet there to the People, in Isaiah 51.13. Not to Remember the Lord which is our Maker and Creator, it is very gross and incongruous:
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Remember how often God has knockt at the door of thy heart, by such a Sermon which has been preacht unto thee, by such a sentence or passage in that Sermon.
remember how often God has knocked At the door of thy heart, by such a Sermon which has been preached unto thee, by such a sentence or passage in that Sermon.
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Remember him also here, how sweetly he hath breath'd upon thee, how graciously he hath manifested himself towards thee, what contentment and satisfaction thou hast found in him, that marrow and fatness before mention'd which he hath fill'd thee withal;
remember him also Here, how sweetly he hath breathed upon thee, how graciously he hath manifested himself towards thee, what contentment and satisfaction thou hast found in him, that marrow and fatness before mentioned which he hath filled thee withal;
Remember how here David was careful of this, to remember God in his mercies, and those favours which he had bestowed upon him, thereby to be provoked to thankfulness.
remember how Here David was careful of this, to Remember God in his Mercies, and those favours which he had bestowed upon him, thereby to be provoked to thankfulness.
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God has many thoughts of us when we do not think of him. He remembers us, and and is mindful of us, as Jer. 29.11. I know the thoughts that I think towards you, saith the Lord, thoughts of peace, &c. So he is said often in Scripture expresly to remember us, Who remembred us in our low estate, Psal. 136.23.
God has many thoughts of us when we do not think of him. He remembers us, and and is mindful of us, as Jer. 29.11. I know the thoughts that I think towards you, Says the Lord, thoughts of peace, etc. So he is said often in Scripture expressly to Remember us, Who remembered us in our low estate, Psalm 136.23.
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And God remembred Rachel, Gen. 30.22. Mal. 3.16. A Book of remembrance was written before him, &c. Now forasmuch as God does thus carefully remember us, there is all the reason that may be why we should also remember him.
And God remembered Rachel, Gen. 30.22. Malachi 3.16. A Book of remembrance was written before him, etc. Now forasmuch as God does thus carefully Remember us, there is all the reason that may be why we should also Remember him.
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he will come into our minds, even in some absence and remoteness from him, wherein we do not perhaps enjoy him in his Ordinances as formerly we have done.
he will come into our minds, even in Some absence and remoteness from him, wherein we do not perhaps enjoy him in his Ordinances as formerly we have done.
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The Second is the Circumstance of Place for the performing of it, and that is here exprest to be the Bed, I will remember thee on my Bed. The Bed it may be lookt upon as a place for the Remembrance of God in it according to a threefold notion.
The Second is the Circumstance of Place for the performing of it, and that is Here expressed to be the Bed, I will Remember thee on my Bed The Bed it may be looked upon as a place for the Remembrance of God in it according to a threefold notion.
The Bed it is an accommodate place for this Remembrance, and that especially in regard of that rest and composure which is incident to it, wherein there is not that wearisomeness and listlesness falling upon the Body, which is otherwise in it.
The Bed it is an accommodate place for this Remembrance, and that especially in regard of that rest and composure which is incident to it, wherein there is not that wearisomeness and listlessness falling upon the Body, which is otherwise in it.
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Forasmuch as the Soul so long as it abides in the Body is much order'd by it, it is requisite therefore so to order and dispose of the Body as may be least hurtful and prejudicial to the Mind, which does very quickly receive disturbance from any bodily distemper.
Forasmuch as the Soul so long as it abides in the Body is much ordered by it, it is requisite Therefore so to order and dispose of the Body as may be least hurtful and prejudicial to the Mind, which does very quickly receive disturbance from any bodily distemper.
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In case therefore of excessive weariness, or weakness contracted to the body from some (this is often put accidentally in Scripture, to commune with our hearts on our beds, &c. ) occasion upon it here;
In case Therefore of excessive weariness, or weakness contracted to the body from Some (this is often put accidentally in Scripture, to commune with our hearts on our Beds, etc.) occasion upon it Here;
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This is not so to be taken by us, as favouring and allowing the practice of many lazy and sluggish Christians, who reserve all the duties of piety to be performed no-where but there, who content themselves with the mumbling of a few sleepy Prayers in their Beds,
This is not so to be taken by us, as favouring and allowing the practice of many lazy and sluggish Christians, who reserve all the duties of piety to be performed nowhere but there, who content themselves with the mumbling of a few sleepy Prayers in their Beds,
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The one is the Bed of Lust; and the other is the Bed of Idleness. These two (in the pursuit of them) are most inconsistent with this Remembrance of God.
The one is the Bed of Lust; and the other is the Bed of Idleness. These two (in the pursuit of them) Are most inconsistent with this Remembrance of God.
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they are such as have not the fear of God before their eyes, nor do not think of or remember that fearful and heavy account which they must one day give unto him for their miscarriages in this particular;
they Are such as have not the Fear of God before their eyes, nor do not think of or Remember that fearful and heavy account which they must one day give unto him for their miscarriages in this particular;
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Secondly, The Bed of Idleness. The Sluggards bed which we find mention'd in the Proverbs too, in Prov. 26.14. As the door turneth upon his hinges, so doth the slothful upon his bed.
Secondly, The Bed of Idleness. The Sluggards Bed which we find mentioned in the Proverbs too, in Curae 26.14. As the door turns upon his hinges, so does the slothful upon his Bed.
This is that which is too much observable in many persons in the world, who spend a great part of the Lords-day in lying a-bed, it may be an whole forenoon,
This is that which is too much observable in many Persons in the world, who spend a great part of the Lord's day in lying abed, it may be an Whole forenoon,
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And that's the first notion, as it is a place of choice, I will remember thee in my bed to chuse, rather than any-where else, where I am left to my liberty.
And that's the First notion, as it is a place of choice, I will Remember thee in my Bed to choose, rather than anywhere Else, where I am left to my liberty.
whether by sickness, or any other impediment which he could not withstand, yet he would not now wholly forget God, he would remember him even in his bed.
whither by sickness, or any other impediment which he could not withstand, yet he would not now wholly forget God, he would Remember him even in his Bed.
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that then when we cannot see God yet we may remember him, when we cannot see him in the Sanctuary yet we may remember him upon the bed, upon the bed of sickness,
that then when we cannot see God yet we may Remember him, when we cannot see him in the Sanctuary yet we may Remember him upon the Bed, upon the Bed of sickness,
These Clinici Christiani, (as they were call'd in the Primitive times) bedrid Christians, they may have a comfortable recourse to God even in such a condition.
These Clinici Christians, (as they were called in the Primitive times) bedrid Christians, they may have a comfortable recourse to God even in such a condition.
but likewise of the society of Friends as with-holding and keeping from them, viz. beds of contagion and infection, &c. we may there remember God even where nobody remembers us;
but likewise of the society of Friends as withholding and keeping from them, viz. Beds of contagion and infection, etc. we may there Remember God even where nobody remembers us;
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as David did there in that Psal. 77.1, &c. Remember what Doctrines, what Instructions, what Promises we have been acquainted withal in the times of our health,
as David did there in that Psalm 77.1, etc. remember what Doctrines, what Instructions, what Promises we have been acquainted withal in the times of our health,
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Here's a Third now which we may add to the rest, not only a Christians Priviledg, and a Christians Duty, but likewise his Practice in the Example of the Prophet David; he did it for his particular,
Here's a Third now which we may add to the rest, not only a Christians Privilege, and a Christians Duty, but likewise his Practice in the Exampl of the Prophet David; he did it for his particular,
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As David there again, in Psal. 77.5. I considered the days of old, the years of ancient times, I call'd to remembrance, &c. That's also the second Notion, in my bed as a place of necessity;
As David there again, in Psalm 77.5. I considered the days of old, the Years of ancient times, I called to remembrance, etc. That's also the second Notion, in my Bed as a place of necessity;
Now contrary hereunto is the practice of abundance of people in the world, who (as God is not in their thoughts at other time) so much less is he now, and on these occasions;
Now contrary hereunto is the practice of abundance of people in the world, who (as God is not in their thoughts At other time) so much less is he now, and on these occasions;
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when the morning is light they practice it, because it is (now) in the power of their hands, Mic. 2.1. Such as these they are far enough from this instance and example before us, of remembring God in their beds;
when the morning is Light they practice it, Because it is (now) in the power of their hands, Mic. 2.1. Such as these they Are Far enough from this instance and Exampl before us, of remembering God in their Beds;
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All these are here included in himself, and accordingly are propounded to us in Scripture for the ground and matter of our Meditation. First, The Attributes of God;
All these Are Here included in himself, and accordingly Are propounded to us in Scripture for the ground and matter of our Meditation. First, The Attributes of God;
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There are many which will sometimes boast in a vain and presumptuous manner, how many Sermons they can hear in one day here in the City (and indeed it is a very great mercy and opportunity which God does afford unto us in that respect,
There Are many which will sometime boast in a vain and presumptuous manner, how many Sermons they can hear in one day Here in the city (and indeed it is a very great mercy and opportunity which God does afford unto us in that respect,
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But why then, of all other times? Why does David chuse to meditate on God in the night? Or why should any other do so in imitation of him? Surely there is very good ground and reason for it,
But why then, of all other times? Why does David choose to meditate on God in the night? Or why should any other do so in imitation of him? Surely there is very good ground and reason for it,
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Thus in the place before cited, Psal. 16.7, My reins instruct me, &c. And so Psal. 17.3, Thou hast proved my heart, thou hast visited me in the night, &c. Job 35.10. Who giveth songs in the night.
Thus in the place before cited, Psalm 16.7, My reins instruct me, etc. And so Psalm 17.3, Thou hast proved my heart, thou hast visited me in the night, etc. Job 35.10. Who gives songs in the night.
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These things laid together, do make very much for such a performance as this is; and not only for Meditation, but Prayer, as the Hebrew word Hagah will bear it.
These things laid together, do make very much for such a performance as this is; and not only for Meditation, but Prayer, as the Hebrew word Hagah will bear it.
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We know how in the primitive times they had their Vigils, and Meetings in the night, which though at first had a good ground for them, in regard of the Persecution by Heathens;
We know how in the primitive times they had their Vigils, and Meetings in the night, which though At First had a good ground for them, in regard of the Persecution by heathens;
We know how it was with the Heathen Poets (some of them) they had their pillars of Wax by their beds, in which they wrote their fancies when they awaked,
We know how it was with the Heathen Poets (Some of them) they had their pillars of Wax by their Beds, in which they wrote their fancies when they awaked,
But it does more nearly concern Christians to have (as it were) their pillars of brass for the retaining of their spiritual notions and suggestions which are presented unto them,
But it does more nearly concern Christians to have (as it were) their pillars of brass for the retaining of their spiritual notions and suggestions which Are presented unto them,
Those Prayers are most effectual which are usher'd in by Meditation; and those Meditations are most successful which are set on and promoted by Prayer;
Those Prayers Are most effectual which Are ushered in by Meditation; and those Meditations Are most successful which Are Set on and promoted by Prayer;
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but likewise with the Context, When I shall remember thee, &c. When, what then? what does David mean to do then? Why, then he will praise God with joyful lips;
but likewise with the Context, When I shall Remember thee, etc. When, what then? what does David mean to do then? Why, then he will praise God with joyful lips;
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and then his soul shall be satisfied with marrow and fatness, &c. We see the affection of this good man in these spiritual enlargements, and how his heart was taken up in them;
and then his soul shall be satisfied with marrow and fatness, etc. We see the affection of this good man in these spiritual enlargements, and how his heart was taken up in them;
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he will lose his sleep rather than he will lose his Soul, and deprive himself of his natural rest, rather than of his spiritual solace and comfort in Communion with God.
he will loose his sleep rather than he will loose his Soul, and deprive himself of his natural rest, rather than of his spiritual solace and Comfort in Communion with God.
Even so is it here with those which are good Husbands (as I may say) for Heaven, they will abate even of their sleep for such a purpose, When I remember thee on the bed, I meditate on thee in the night-watches, &c.
Even so is it Here with those which Are good Husbands (as I may say) for Heaven, they will abate even of their sleep for such a purpose, When I Remember thee on the Bed, I meditate on thee in the Nightwatches, etc.
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It is the Commendation of the Servants of God, as that which is remarkable in them, that they will be sure to lose no advantage or opportunity for their spiritual improvement, whether of place or time, or condition;
It is the Commendation of the Servants of God, as that which is remarkable in them, that they will be sure to loose no advantage or opportunity for their spiritual improvement, whither of place or time, or condition;
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whatever place they are in, whatever time it is with them, whatever state or condition befalls them, they are still aiming at the main end and business of all, which is the Glory of God in the Salvation of their own Souls:
whatever place they Are in, whatever time it is with them, whatever state or condition befalls them, they Are still aiming At the main end and business of all, which is the Glory of God in the Salvation of their own Souls:
An instance whereof we may here perceive and take notice of in the Prophet David here in this Scripture, who for the place which he was in, the Bed; for time, in the night-watches; for his state, in a condition of Exile and Banishment from the House of God, took an occasion now to praise God, to remember him, and to meditate upon him.
an instance whereof we may Here perceive and take notice of in the Prophet David Here in this Scripture, who for the place which he was in, the Bed; for time, in the Nightwatches; for his state, in a condition of Exile and Banishment from the House of God, took an occasion now to praise God, to Remember him, and to meditate upon him.
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We have here now further some account given us of this affection and serviceableness in him, out of the words which I have now read unto you, which are an Appendix and Appurtenance to the former,
We have Here now further Some account given us of this affection and serviceableness in him, out of the words which I have now read unto you, which Are an Appendix and Appurtenance to the former,
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and in succession thereunto, Because thou hast been my help, &c. IN this present Verse before us, we have two General Parts considerable of us: First, Davids Experience:
and in succession thereunto, Because thou hast been my help, etc. IN this present Verse before us, we have two General Parts considerable of us: First, Davids Experience:
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First, (I say) here is his Necessity implied, for that is signified in the word Help, which does denote some kind of Indigency in the party which it is bestowed upon;
First, (I say) Here is his Necessity implied, for that is signified in the word Help, which does denote Some kind of Indigency in the party which it is bestowed upon;
therefore we shall find them so often in Scripture calling and crying for help, and for the hastening and speeding of it: As this David, Psal. 70.1. Make haste, O God, to deliver me, make haste to help me, O Lord.
Therefore we shall find them so often in Scripture calling and crying for help, and for the hastening and speeding of it: As this David, Psalm 70.1. Make haste, Oh God, to deliver me, make haste to help me, Oh Lord.
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And so v. 5. of the same Psalm. This Christians do stand in need of, and may be shewn and evidenced to do so in sundry regards: First, As having much work. Secondly, As having many enemies.
And so v. 5. of the same Psalm. This Christians do stand in need of, and may be shown and evidenced to do so in sundry regards: First, As having much work. Secondly, As having many enemies.
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Much Work to be done, and many Enemies to cross it, and to oppose themselves against it. As 1 Cor. 16.9. A great door and effectual is opened to me, and there are many adversaries.
Much Work to be done, and many Enemies to cross it, and to oppose themselves against it. As 1 Cor. 16.9. A great door and effectual is opened to me, and there Are many Adversaries.
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Thirdly, They have but little strength, or indeed none at all. We are without strength, NONLATINALPHABET, as we are call'd, Rom. 5.6. When we were without strength Christ died for us.
Thirdly, They have but little strength, or indeed none At all. We Are without strength,, as we Are called, Rom. 5.6. When we were without strength christ died for us.
Those which are in their natural condition, they are without strength absolutely, they have no strength in them at all, as to any spiritual performance.
Those which Are in their natural condition, they Are without strength absolutely, they have no strength in them At all, as to any spiritual performance.
we can hardly turn a leaf, but we find this Truth exhibited to us in it, That God is the help of his people, Psal. 33.20. He is our help and our shield, Psal. 40.17.
we can hardly turn a leaf, but we find this Truth exhibited to us in it, That God is the help of his people, Psalm 33.20. He is our help and our shield, Psalm 40.17.
Thou art my help and my deliverer, Psal. 115.9, &c. For three distinct Uses together, of Israel, of Aaron, of all that fear the Lord, he is their help, and their shield.
Thou art my help and my deliverer, Psalm 115.9, etc. For three distinct Uses together, of Israel, of Aaron, of all that Fear the Lord, he is their help, and their shield.
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it grieves him to see them foil'd, and therefore he gives them his own assistance. It's spoken eminently of Christ, Heb. 5.2. That he can have compassion on the ignorant, and on them which are out of the way.
it grieves him to see them foiled, and Therefore he gives them his own assistance. It's spoken eminently of christ, Hebrew 5.2. That he can have compassion on the ignorant, and on them which Are out of the Way.
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As Jehoshaphat answered Ahab when he sent to him to go up with him, and to help him in battel at Ramoth-Gilead; He told him, he needed not to question it, I am as thou art, my people as thy people,
As Jehoshaphat answered Ahab when he sent to him to go up with him, and to help him in battle At Ramoth-Gilead; He told him, he needed not to question it, I am as thou art, my people as thy people,
Gods Children they are people in Covenant, and so he cannot but help them and assist them as they stand in need of his help from such a consideration as this.
God's Children they Are people in Covenant, and so he cannot but help them and assist them as they stand in need of his help from such a consideration as this.
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Therefore do they sometimes urge this as a reason and argument unto him, as Psal. 119.126. It is time for thee Lord to work, for they have made void thy Law:
Therefore do they sometime urge this as a reason and argument unto him, as Psalm 119.126. It is time for thee Lord to work, for they have made void thy Law:
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Take it (for an instance) in Prayer, that's a duty which he does call for at our hands, Pray without ceasing: Now accordingly does he help us in this duty, Rom. 8.26.
Take it (for an instance) in Prayer, that's a duty which he does call for At our hands, Pray without ceasing: Now accordingly does he help us in this duty, Rom. 8.26.
but the Spirit it self maketh intercession for us, &c. The Spirit helps our infirmities, the word is very Emphatical in the Original Text, NONLATINALPHABET, which signifies properly the lifting of a burden with another at one of the ends of it.
but the Spirit it self makes Intercession for us, etc. The Spirit helps our infirmities, the word is very Emphatical in the Original Text,, which signifies properly the lifting of a burden with Another At one of the ends of it.
Thus does the Spirit of God with us in this Christian and Spiritual performance, and so in all other else besides, he bears part of the burden with us,
Thus does the Spirit of God with us in this Christian and Spiritual performance, and so in all other Else beside, he bears part of the burden with us,
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Even so does God in this case with us, when we are wrestling and strugling with Satan who is our spiritual enemy, the Lord is here nigh to help us, which may encourage us still in our resistance and opposition;
Even so does God in this case with us, when we Are wrestling and struggling with Satan who is our spiritual enemy, the Lord is Here High to help us, which may encourage us still in our resistance and opposition;
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I will strengthen thee, yea I will help thee, yea I will uphold thee, &c. And so in ver. 13, 14. of the same Chapter, Fear not thou worm Jacob, &c. I will help thee, 2 Chron. 26.7. God help'd him against the Philistins, &c. And ver. 15, he was marvelously help'd; namely, by God himself. It is spoken of Ʋzziah. Thirdly, In Affliction. God helps his people here;
I will strengthen thee, yea I will help thee, yea I will uphold thee, etc. And so in ver. 13, 14. of the same Chapter, fear not thou worm Jacob, etc. I will help thee, 2 Chronicles 26.7. God helped him against the philistines, etc. And ver. 15, he was marvelously helped; namely, by God himself. It is spoken of Ʋzziah. Thirdly, In Affliction. God helps his people Here;
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Thus God help'd Lot, when he preserv'd him from the destruction of Sodom. And thus Christ helpt Peter, when he was ready to sink into the water, he stretcht out his hand, and kept him up.
Thus God helped Lot, when he preserved him from the destruction of Sodom. And thus christ helped Peter, when he was ready to sink into the water, he stretched out his hand, and kept him up.
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Many times the Servants of God are so environ'd and compast about with evils, as that they are ready to think there is no extricating of themselves out of them.
Many times the Servants of God Are so environed and compassed about with evils, as that they Are ready to think there is no extricating of themselves out of them.
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Many are the troubles of the righteous, but the Lord delivers them out of them all, as the Prophet David elsewhere hath it, Psal. 34.19. He helps them so.
Many Are the Troubles of the righteous, but the Lord delivers them out of them all, as the Prophet David elsewhere hath it, Psalm 34.19. He helps them so.
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I will lift up mine eyes unto the hills, from whence cometh my help, says David. And what were these Hills which he there meant? He tells us in the Verse immediately following, My help cometh from the Lord, which made heaven and earth.
I will lift up mine eyes unto the hills, from whence comes my help, Says David. And what were these Hills which he there meant? He tells us in the Verse immediately following, My help comes from the Lord, which made heaven and earth.
First, As a word of Comfort and Consolation to the people of God in all those difficulties and distresses which they are surrounded and encompast withal;
First, As a word of Comfort and Consolation to the people of God in all those difficulties and Distresses which they Are surrounded and encompassed withal;
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there is this moreover considerable in it, that this God who is the help of his People is so especially in the greatest exigencies and extremities which are upon them;
there is this moreover considerable in it, that this God who is the help of his People is so especially in the greatest exigencies and extremities which Are upon them;
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Secondly, We may make use of this Point also in a way of Excitement, and that to a threefold Performance, which is very rationally consequent hereupon.
Secondly, We may make use of this Point also in a Way of Excitement, and that to a threefold Performance, which is very rationally consequent hereupon.
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We are not capable of helping him in good earnest, but yet he is pleas'd in a sence to fasten such an expression upon us as that which we are in some manner capable of. Therefore Judg. 5.23. there is a Curse which is pronounced against Meroz, a bitter Curse, Because they came not up to the help of the Lord, to the help of the Lord against the mighty.
We Are not capable of helping him in good earnest, but yet he is pleased in a sense to fasten such an expression upon us as that which we Are in Some manner capable of. Therefore Judges 5.23. there is a Curse which is pronounced against Meroz, a bitter Curse, Because they Come not up to the help of the Lord, to the help of the Lord against the mighty.
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We begin with the First, viz. His Purpose or Resolution it self, In the shadow of thy wings I will rejoyce. By the shadow of Gods wings we are especially to understand his Providence and Fatherly Protection;
We begin with the First, viz. His Purpose or Resolution it self, In the shadow of thy wings I will rejoice. By the shadow of God's wings we Are especially to understand his Providence and Fatherly Protection;
and we find mention of it often in Scripture, as Psal. 17.8. Keep me as the apple of thine eyes, hide me under the shadow of thy wings. So Psal. 57.1. In the shadow of thy wings will I make my refuge. Again Psal. 36.7. The sons of men trust under the shadow of thy wings.
and we find mention of it often in Scripture, as Psalm 17.8. Keep me as the apple of thine eyes, hide me under the shadow of thy wings. So Psalm 57.1. In the shadow of thy wings will I make my refuge. Again Psalm 36.7. The Sons of men trust under the shadow of thy wings.
as it preserves them from danger, so it likewise keeps them from discovery. Thus does likewise this wing of God. Thus Psal. 91.4. He shall cover thee with his Feathers. And Psal. 17.8. Hide me under the shadow of thy wings.
as it preserves them from danger, so it likewise keeps them from discovery. Thus does likewise this wing of God. Thus Psalm 91.4. He shall cover thee with his Feathers. And Psalm 17.8. Hide me under the shadow of thy wings.
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Here's an hiding-place in the presence of Gods Grace, which will be sure to conceal them, Psal. 31.20. Thou shalt hide them in the secret of thy presence from the pride of man.
Here's an hiding-place in the presence of God's Grace, which will be sure to conceal them, Psalm 31.20. Thou shalt hide them in the secret of thy presence from the pride of man.
As Jeremiah the Prophet, and Baruch the Scribe, it is said, the Lord hid them, Jer. 36.28. It is an Expression of Refreshment from the heat, I sate under his shadow with great delight, Cant. 2.5.
As Jeremiah the Prophet, and baruch the Scribe, it is said, the Lord hid them, Jer. 36.28. It is an Expression of Refreshment from the heat, I sat under his shadow with great delight, Cant 2.5.
Thirdly, It is an Expression of tenderness and singular affection. This shadow of Gods wings, we have it signified to us there in that place, Deut. 32.11, 12. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them and beareth them on her wings,
Thirdly, It is an Expression of tenderness and singular affection. This shadow of God's wings, we have it signified to us there in that place, Deuteronomy 32.11, 12. As an Eagl stirs up her nest, fluttereth over her young, spreadeth abroad her wings, Takes them and bears them on her wings,
Whiles he says he will rejoyce in Gods wings, he does intimate that he will betake himself to the safe-guard and protection of them, otherwise he could not experimentally rejoyce in them;
While he Says he will rejoice in God's wings, he does intimate that he will betake himself to the safeguard and protection of them, otherwise he could not experimentally rejoice in them;
when we hear of such a defence as this is to have access unto it. Thus David in the place before-cited, Psal. 57.1. In the shadow of thy wings will I make my refuge. So Psal. 143.9. Deliver me O Lord from mine enemies, I fly unto thee to hide me.
when we hear of such a defence as this is to have access unto it. Thus David in the place before-cited, Psalm 57.1. In the shadow of thy wings will I make my refuge. So Psalm 143.9. Deliver me Oh Lord from mine enemies, I fly unto thee to hide me.
This did David first of all resolve in this Expression. Secondly, In this Expression of Rejoycing is implied complacency and contentment in this condition.
This did David First of all resolve in this Expression. Secondly, In this Expression of Rejoicing is implied complacency and contentment in this condition.
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The rich mans wealth is his strong city, and an high wall in his conceit, Prov. 18.11. It is a thing which he blesses himself in, as his chiefest assurance.
The rich men wealth is his strong City, and an high wall in his conceit, Curae 18.11. It is a thing which he Blesses himself in, as his chiefest assurance.
According to the second notion, so there is this in it, That good Christians where they do receive mercies from God they will be there careful to acknowledg and to be thankful for them.
According to the second notion, so there is this in it, That good Christians where they do receive Mercies from God they will be there careful to acknowledge and to be thankful for them.
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The Servants of God they do not partake of mercies only to have the present benefit & comfort by them, and to enjoy the sweetness which is in the things themselves;
The Servants of God they do not partake of Mercies only to have the present benefit & Comfort by them, and to enjoy the sweetness which is in the things themselves;
This was Davids practice frequently, not only here but in divers other places. As for Example, 1 Sam. 17.37. The Lord that delivered me out of the paw of the Lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine.
This was Davids practice frequently, not only Here but in diverse other places. As for Exampl, 1 Sam. 17.37. The Lord that Delivered me out of the paw of the lion, and out of the paw of the Bear, he will deliver me out of the hand of this Philistine.
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And that we may make this so much the more effectual to us, and have it every way prevalent with us, it concerns us to be careful especially of our own carriage and behaviour,
And that we may make this so much the more effectual to us, and have it every Way prevalent with us, it concerns us to be careful especially of our own carriage and behaviour,
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If we cease to be towards God what we have been formerly towards him, our Consciences in this case will not serve us to expect the continuance of his mercies and benefits to us;
If we cease to be towards God what we have been formerly towards him, our Consciences in this case will not serve us to expect the Continuance of his Mercies and benefits to us;
How justly may we then censure our deadness and barrenness in this particular? and be humbled in the consideration of it, that it is no otherwise with us than for the most part it is, that we can receive so many blessings and mercies as we do daily at the hands of God,
How justly may we then censure our deadness and Barrenness in this particular? and be humbled in the consideration of it, that it is not otherwise with us than for the most part it is, that we can receive so many blessings and Mercies as we do daily At the hands of God,
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This is that which we may here take notice of in this Psalm in the Prophet David, in this condition in which he now was of Banishment into the Wilderness of Judah, wherein he does express a singular affection in him,
This is that which we may Here take notice of in this Psalm in the Prophet David, in this condition in which he now was of Banishment into the Wilderness of Judah, wherein he does express a singular affection in him,
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and more than ordinary towards the Worship of God, and Communion with him, by longing and thirsting after him, by thinking and meditating upon him, by blessing and praising of him,
and more than ordinary towards the Worship of God, and Communion with him, by longing and thirsting After him, by thinking and meditating upon him, by blessing and praising of him,
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The latter of these, to wit his rejoycing in him, and the protection which he had from him, we spake to out of the seventh verse of this Psalm. There remains now one thing more which is his pressing forward and cleaving further to him in this eighth Verse which I have now at this time more particularly read unto you.
The latter of these, to wit his rejoicing in him, and the protection which he had from him, we spoke to out of the seventh verse of this Psalm. There remains now one thing more which is his pressing forward and cleaving further to him in this eighth Verse which I have now At this time more particularly read unto you.
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This is a common inclination which is in all other Creatures besides, whereby they are carried up to God as their first Original, and do in their rank depend upon him:
This is a Common inclination which is in all other Creatures beside, whereby they Are carried up to God as their First Original, and do in their rank depend upon him:
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Secondly, Here's a Christians Importunity. This it carries it a little further, this making of a believing Soul after God, it is not a bare or single desire motion and inclination in him only,
Secondly, Here's a Christians Importunity. This it carries it a little further, this making of a believing Soul After God, it is not a bore or single desire motion and inclination in him only,
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This is another thing which we may here take notice of in this Expression. This is true, and may be made good unto us according to a twofold Explication;
This is Another thing which we may Here take notice of in this Expression. This is true, and may be made good unto us according to a twofold Explication;
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A good Christian cannot long content himself in either of these estrangements from God; but whiles it is thus with him, his soul does follow hard after him.
A good Christian cannot long content himself in either of these estrangements from God; but while it is thus with him, his soul does follow hard After him.
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This we may see in the Spouse in the Canticles, when she had lost her beloved, that she had no rest in her self till she met with him and found him again;
This we may see in the Spouse in the Canticles, when she had lost her Beloved, that she had no rest in her self till she met with him and found him again;
That soul which hath had any work of Gods Spirit wrought upon it, and any sense or experience of his love and goodness to it, cannot but much desire him,
That soul which hath had any work of God's Spirit wrought upon it, and any sense or experience of his love and Goodness to it, cannot but much desire him,
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There's nothing which does more enlarge desire than an apprehension of worth in the Object which is to be desired by us, together with our own indigencies and necessities in reference thereunto:
There's nothing which does more enlarge desire than an apprehension of worth in the Object which is to be desired by us, together with our own Indigencies and necessities in Referente thereunto:
now the Soul has leisure in it self to meditate on its own wants, and that fulness which is in God and Christ, which perhaps hitherto hath been neglected by it;
now the Soul has leisure in it self to meditate on its own Wants, and that fullness which is in God and christ, which perhaps hitherto hath been neglected by it;
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it is but only that he may work this affection and disposition in them, which is here exprest in the Prophet David, My soul followeth hard after thee, that they may desire him,
it is but only that he may work this affection and disposition in them, which is Here expressed in the Prophet David, My soul follows hard After thee, that they may desire him,
Those to whom God denies them, either by taking the means from them, or by taking them from the means, their hearts are now a great deal more enlarged after them, as David here now was.
Those to whom God Denies them, either by taking the means from them, or by taking them from the means, their hearts Are now a great deal more enlarged After them, as David Here now was.
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It is a great deal better for us, and more kindly, and more to be wisht for, that our desires should be carried after these things for the excellency which is in the things themselves,
It is a great deal better for us, and more kindly, and more to be wished for, that our Desires should be carried After these things for the excellency which is in the things themselves,
that is, is eagerly desirous of thee, and to enjoy Communion with thee. The Third is a Christians Adherence, My soul cleaveth to thee; so some Translations render it;
that is, is eagerly desirous of thee, and to enjoy Communion with thee. The Third is a Christians Adherence, My soul cleaveth to thee; so Some Translations render it;
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and indeed it is most agreeable to the word in the Original Text, which is Davah, and signifies to adhere; we find it often used in Scripture to such a purpose as this is; as Gen. 2.24. Therefore shall a man leave his father and his mother, and cleave to his wife.
and indeed it is most agreeable to the word in the Original Text, which is Davah, and signifies to adhere; we find it often used in Scripture to such a purpose as this is; as Gen. 2.24. Therefore shall a man leave his father and his mother, and cleave to his wife.
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Ve-davak be-ishto, which is render'd by the Apostle in Ephes. 5.31. by NONLATINALPHABET, shall be glued or knit unto her. So Prov. 18.24. There is a friend that sticks closer than a brother.
Ve-davak be-ishto, which is rendered by the Apostle in Ephesians 5.31. by, shall be glued or knit unto her. So Curae 18.24. There is a friend that sticks closer than a brother.
Oheb davek me-ach, the very word here in this Text. So here now David professes of himself that his Soul it sticks close unto God, My soul cleaveth to thee.
Oheb davek me-ach, the very word Here in this Text. So Here now David Professes of himself that his Soul it sticks close unto God, My soul cleaveth to thee.
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This is that which we find frequently in Scripture commended unto us: As Deut. 10.28. Thou shalt fear the Lord thy God, him shalt thou serve, and to him shalt thou cleave. So Deut. 13.4. there's the very same Expression likewise.
This is that which we find frequently in Scripture commended unto us: As Deuteronomy 10.28. Thou shalt Fear the Lord thy God, him shalt thou serve, and to him shalt thou cleave. So Deuteronomy 13.4. there's the very same Expression likewise.
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Again, the same counsel we find to be renewed by Joshua, Chap. 22.5. & 23.8. But cleave unto the Lord, &c. And in the New Testament, Act. 11.23. it is said of Barnabas that he exhorted the people, That with purpose of heart they would cleave unto the Lord, NONLATINALPHABET. And 1 Cor. 7.35. That ye may cleave unto the Lord without separation, as some Interpreters translate it, NONLATINALPHABET.
Again, the same counsel we find to be renewed by joshua, Chap. 22.5. & 23.8. But cleave unto the Lord, etc. And in the New Testament, Act. 11.23. it is said of Barnabas that he exhorted the people, That with purpose of heart they would cleave unto the Lord,. And 1 Cor. 7.35. That you may cleave unto the Lord without separation, as Some Interpreters translate it,.
First, Ʋnion as the foundation of it. Secondly, Fastening as the progress of it. Thirdly, Perseverance as the accomplishment. First, Ʋnion as the foundation.
First, Ʋnion as the Foundation of it. Secondly, Fastening as the progress of it. Thirdly, Perseverance as the accomplishment. First, Ʋnion as the Foundation.
There is a Spiritual and Mystical Union betwixt every Believer and God: He that is joyn'd to the Lord is one spirit, 1 Cor. 6.17. NONLATINALPHABET. If we ask, how this is done? and what are the ligaments whereby this Union and conjunction is made? I answer they are two: First, The Spirit of Christ.
There is a Spiritual and Mystical union betwixt every Believer and God: He that is joined to the Lord is one Spirit, 1 Cor. 6.17.. If we ask, how this is done? and what Are the ligaments whereby this union and conjunction is made? I answer they Are two: First, The Spirit of christ.
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This Spirit it is Vinculum Ʋnionis, the Bond of Union betwixt Christ and us. Therefore says the Apostle, Rom. 8.9. If any man hath not the spirit of Christ, he is none of his.
This Spirit it is Vinculum Ʋnionis, the Bound of union betwixt christ and us. Therefore Says the Apostle, Rom. 8.9. If any man hath not the Spirit of christ, he is none of his.
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and amongst the rest more especially and particularly the Grace of Faith, which as an hand does apprehend those Spiritual benefits which are communicated to us from him. Thus Col. 2.19. the whole body is said to be knit together by certain joints and bands;
and among the rest more especially and particularly the Grace of Faith, which as an hand does apprehend those Spiritual benefits which Are communicated to us from him. Thus Col. 2.19. the Whole body is said to be knit together by certain Joints and bans;
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And Faith (I say) more principally as the instrument which God has sanctified to this purpose, That Christ may dwell in your hearts by faith, Ephes. 3.17.
And Faith (I say) more principally as the Instrument which God has sanctified to this purpose, That christ may dwell in your hearts by faith, Ephesians 3.17.
Well then, there being such a thing indeed as this is, which is here now exhibited to us, the Union of a Christian Soul to God by the Spirit of Christ, it concerns us therefore all to look after it, that we may find it in our selves;
Well then, there being such a thing indeed as this is, which is Here now exhibited to us, the union of a Christian Soul to God by the Spirit of christ, it concerns us Therefore all to look After it, that we may find it in our selves;
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this therefore is first of all requisite and necessary in us. Therefore Psal. 86.11. we find David making this prayer, Ʋnite my heart to fear thy Name.
this Therefore is First of all requisite and necessary in us. Therefore Psalm 86.11. we find David making this prayer, Ʋnite my heart to Fear thy Name.
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Look as it is in the Union of Marriage, the Conjugal and Matrimonial Union, all the mutual offices and respects betwixt man and wife in that relation, they are founded in the knitting of their persons to one another in such a condition;
Look as it is in the union of Marriage, the Conjugal and Matrimonial union, all the mutual Offices and respects betwixt man and wife in that Relation, they Are founded in the knitting of their Persons to one Another in such a condition;
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First, We do take and receive Christ for ours as he is offered and tendered to us in the Gospel upon his own terms and conditions, which is the proper act of justifying Faith;
First, We do take and receive christ for ours as he is offered and tendered to us in the Gospel upon his own terms and conditions, which is the proper act of justifying Faith;
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our Faith of improving Christ flows from our Faith of reliance and recumbency upon him, by vertue whereof we come first to be knitted and united unto him, made his, and he ours.
our Faith of improving christ flows from our Faith of reliance and recumbency upon him, by virtue whereof we come First to be knitted and united unto him, made his, and he ours.
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but more particularly to fasten upon him, and to adhere unto him; It is good to draw near to God, as we have it in Psal. 73.28. This is that which is moreover hinted and intimated to us in this Expression, My soul cleaveth or followeth hard after thee.
but more particularly to fasten upon him, and to adhere unto him; It is good to draw near to God, as we have it in Psalm 73.28. This is that which is moreover hinted and intimated to us in this Expression, My soul cleaveth or follows hard After thee.
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This business of the Souls cleaving to God (for the further illustration of it to us) is perform'd in the exercise of two Graces especially, of Faith and of Love;
This business of the Souls cleaving to God (for the further illustration of it to us) is performed in the exercise of two Graces especially, of Faith and of Love;
forasmuch as it will not here leave him, or take any denial from him, but still holds and depends upon him as its chiefest stay and comfort and support, whereby alone it subsists.
forasmuch as it will not Here leave him, or take any denial from him, but still holds and depends upon him as its chiefest stay and Comfort and support, whereby alone it subsists.
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yet he was resolv'd still to fasten upon him, and to uphold himself by him. And so Jacob, I will not let thee go except thou bless me, Gen. 32.26. There was another of these Cleavers, he fastens upon God, and gets within him, and will not part with him till he has a blessing from him.
yet he was resolved still to fasten upon him, and to uphold himself by him. And so Jacob, I will not let thee go except thou bless me, Gen. 32.26. There was Another of these Cleavers, he fastens upon God, and gets within him, and will not part with him till he has a blessing from him.
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She comes still and worships him, saying, Lord help me. Afterward Christ tells her, That it is not meet to take the Childrens bread and to give it unto dogs.
She comes still and worships him, saying, Lord help me. Afterwards christ tells her, That it is not meet to take the Children's bred and to give it unto Dogs.
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neither shall fruit be in the Vine, the labour of the Olive-tree shall fail, and the fields shall yield no meat, &c. yet will I rejoyce in the Lord, I will joy in the God of my salvation.
neither shall fruit be in the Vine, the labour of the Olive-tree shall fail, and the fields shall yield no meat, etc. yet will I rejoice in the Lord, I will joy in the God of my salvation.
even there where perhaps he is repulsed and driven out? why, it is the consideration of such an ones ability joyn'd together with his dispositions, a rich man,
even there where perhaps he is repulsed and driven out? why, it is the consideration of such an ones ability joined together with his dispositions, a rich man,
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and has good reason and cause so to do. Secondly, The Promises of God, that's another thing which lays ground to this also. Thus Psal. 119.49. Remember thy word unto thy servant, upon which thou hast caused me to hope.
and has good reason and cause so to do. Secondly, The Promises of God, that's Another thing which lays ground to this also. Thus Psalm 119.49. remember thy word unto thy servant, upon which thou hast caused me to hope.
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As Boaz counsel'd Ruth, Thou shalt keep fast by my Maidens, or cleave unto them, (Tidtibakin, the word here in the Text) until my harvest be ended? Ruth 3.21.
As Boaz counseled Ruth, Thou shalt keep fast by my Maidens, or cleave unto them, (Tidtibakin, the word Here in the Text) until my harvest be ended? Ruth 3.21.
If Excellency doth invite love to be bestow'd and fasten'd upon it, surely God cannot want love from us, who is most excellent in all perfections, who is the chiefest amongst ten thousand, as the Spouse proclaims of Christ, Cant. 5.10.
If Excellency does invite love to be bestowed and fastened upon it, surely God cannot want love from us, who is most excellent in all perfections, who is the chiefest among ten thousand, as the Spouse proclaims of christ, Cant 5.10.
The Lord, the Lord God, merciful and gracious, and long-suffering, and abundant in goodness and truth, as he is there set forth unto us by himself, in Exod. 34.6. Again, Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace, as he is there also described unto us in the Person of Christ, in Isa. 9.6.
The Lord, the Lord God, merciful and gracious, and long-suffering, and abundant in Goodness and truth, as he is there Set forth unto us by himself, in Exod 34.6. Again, Wondered, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace, as he is there also described unto us in the Person of christ, in Isaiah 9.6.
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There are many people in the world, which do sometimes make fair towards God, but they do not hold and stay by him, that backslide and fall away from him.
There Are many people in the world, which do sometime make fair towards God, but they do not hold and stay by him, that backslide and fallen away from him.
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Wherever there is Grace in sincerity, there will be Grace likewise in perseverance; and wherever there is a closing with God upon sound and right principles, there will be moreover a cleaving to him.
Wherever there is Grace in sincerity, there will be Grace likewise in perseverance; and wherever there is a closing with God upon found and right principles, there will be moreover a cleaving to him.
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But this is for the most part the difference betwixt the faithful and the men of the world, in regard of their carriage to God, which was sometime betwixt Orpah and Ruth, in regard of their carriage to Naomi, Ruth 1.14.
But this is for the most part the difference betwixt the faithful and the men of the world, in regard of their carriage to God, which was sometime betwixt Orpah and Ruth, in regard of their carriage to Naomi, Ruth 1.14.
But secondly, As there is in it a great deal of uncertainty, so there is likewise a great deal of danger. It is a very hazardous thing, to have our hearts cleave to any of these things here below;
But secondly, As there is in it a great deal of uncertainty, so there is likewise a great deal of danger. It is a very hazardous thing, to have our hearts cleave to any of these things Here below;
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My soul cleaves to thee, and that (as we may take it) exclusively, to thee, and to thee alone. Whom have I in heaven but thee? And there is none on earth which I desire besides thee, &c. Psal. 73.26. My soul cleaveth to thee ] Besides the consideration of these words simply in themselves, we may (if we please) further look upon in them reference to the state and condition in which David now at present was.
My soul cleaves to thee, and that (as we may take it) exclusively, to thee, and to thee alone. Whom have I in heaven but thee? And there is none on earth which I desire beside thee, etc. Psalm 73.26. My soul cleaveth to thee ] Beside the consideration of these words simply in themselves, we may (if we please) further look upon in them Referente to the state and condition in which David now At present was.
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that we have exprest in these words, Thy right hand, &c. By the right hand of God, we are in one word to understand, his strengthening and confirming Grace; which is call'd his right hand, in regard of the powerfulness of it,
that we have expressed in these words, Thy right hand, etc. By the right hand of God, we Are in one word to understand, his strengthening and confirming Grace; which is called his right hand, in regard of the powerfulness of it,
as to himself, so to all other Christians, who are kept by the power of God, through faith unto salvation, as the Apostle Peter tells us, in 1 Pet. 1.5.
as to himself, so to all other Christians, who Are kept by the power of God, through faith unto salvation, as the Apostle Peter tells us, in 1 Pet. 1.5.
This upholding of Gods right hand, thus explain'd, is often mentioned to us in Scripture, as Psal. 138.7. Thy right hand shall save me. And Psal. 139.10. Thy right hand shall hold me. And Cant. 2.6. His right hand doth embrace me.
This upholding of God's right hand, thus explained, is often mentioned to us in Scripture, as Psalm 138.7. Thy right hand shall save me. And Psalm 139.10. Thy right hand shall hold me. And Cant 2.6. His right hand does embrace me.
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That which David prays for to happen to himself, does God accomplish for the most part to his Servants, to keep them from presumptuous sins, that they may not have dominion over them, Psal. 19.13. He keeps them from impenitency, and despair, and absolute revolt from him, out of his love and goodness to them.
That which David prays for to happen to himself, does God accomplish for the most part to his Servants, to keep them from presumptuous Sins, that they may not have dominion over them, Psalm 19.13. He keeps them from impenitency, and despair, and absolute revolt from him, out of his love and Goodness to them.
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and so shall others with him, in the midst of all the snares and temptations which are abroad in the world, which hypocrites and men of the world are for the most part surpriz'd withal.
and so shall Others with him, in the midst of all the snares and temptations which Are abroad in the world, which Hypocrites and men of the world Are for the most part surprised withal.
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My Father which gave them me is greater than all, and no man is able to pluck them out of my Fathers hand, Joh. 10.28, 29. If it were true (which some perswade us) that Believers might utterly fall away,
My Father which gave them me is greater than all, and no man is able to pluck them out of my Father's hand, John 10.28, 29. If it were true (which Some persuade us) that Believers might utterly fallen away,
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Especially in cases of Desertion, and Gods with-drawing of himself from them, whiles he corrects and afflicts them with one hand, he does also uphold and support them with another, that they may not be discouraged in the saddest and darkest conditions which Gods Children fall into;
Especially in cases of Desertion, and God's withdrawing of himself from them, while he corrects and afflicts them with one hand, he does also uphold and support them with Another, that they may not be discouraged in the Saddest and Darkest conditions which God's Children fallen into;
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There are many poor Christians which are ready almost to despair in themselves, Oh how shall I ever be able to grapple with so many evils which I am subject unto in the world? How shall I be able to suffer so much affliction,
There Are many poor Christians which Are ready almost to despair in themselves, O how shall I ever be able to grapple with so many evils which I am Subject unto in the world? How shall I be able to suffer so much affliction,
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and to endure so much hardship for Christ without starting from him? For this, here is that which may quiet and support thy mind, His right hand upholdeth thee.
and to endure so much hardship for christ without starting from him? For this, Here is that which may quiet and support thy mind, His right hand upholds thee.
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But why is the Power of God in his stablishing and assisting Grace exprest by the name of his right hand, here and in other places? We may conceive for three reasons especially.
But why is the Power of God in his establishing and assisting Grace expressed by the name of his right hand, Here and in other places? We may conceive for three Reasons especially.
The right hand of the Lord hath the preheminence, as we find it twice there repeated, in Psal. 118.15, 16. hence also call'd a right hand of Power in others, Mat. 26.64. and Mark 14.62, &c.
The right hand of the Lord hath the pre-eminence, as we find it twice there repeated, in Psalm 118.15, 16. hence also called a right hand of Power in Others, Mathew 26.64. and Mark 14.62, etc.
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and so indeed some Translations have it, which to make up the sense so much the fuller, do joyn the causal for with it, reading it thus, My soul cleaveth to thee,
and so indeed Some Translations have it, which to make up the sense so much the fuller, do join the causal for with it, reading it thus, My soul cleaveth to thee,
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According to which account we have a reason given us of Davids inclinations and propensities towards God, together with his adherence to him, which is not so much from any thing in himself,
According to which account we have a reason given us of Davids inclinations and propensities towards God, together with his adherence to him, which is not so much from any thing in himself,
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It is Gods supportment which is the ground of the stability of the Saints, and their perseverance in goodness, to whom accordingly David does here justly give the honour and glory of it,
It is God's supportment which is the ground of the stability of the Saints, and their perseverance in Goodness, to whom accordingly David does Here justly give the honour and glory of it,
or to our own standing, but lay hold on this hand to hold us up; as the Apostle Paul expresses it in Phil. 3.12. That I may apprehend that for which also I am apprehended of Christ Jesus.
or to our own standing, but lay hold on this hand to hold us up; as the Apostle Paul Expresses it in Philip 3.12. That I may apprehend that for which also I am apprehended of christ jesus.
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