Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	faith_n	word_n	7,647	5	4.8713	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54870	Excellent encouragements against afflictions, or, Expositions of four select Psalmes the XXVII, LXXXIV, LXXXV, and LXXXVII, containing [brace] 1. David's triumph over distresse, 2. Davids hearts desire, 3. The churches exercise under affliction, 4. The great charter of the church / by the learned and laborious, faithfull and prudent minister of God's word, Mr. Thomas Pierson ...	Pierson, Thomas, 1622-1691.	1647 (1647)	Wing P2216; ESTC R33408	298,930	421

born again not of flesh nor of blood nor of the will of man but of God John 1.13 even by his spirit blessing the word unto our effectuall calling into his holy mountain his true Church where the wolfe shall dwell with the lambe and the leopard lye down with the kidd c. Is 11.6 c. where most cruell and bloody minded men as Saul was before his conversion Acts 9.1 shall lay aside their cruell nature and live most lovingly and peaceably with the children of God as Acts 9.26 and 20.24 Now this holy calling is wrought by God in the use of means ordinarily even in the word preached the law to discover sinne Rom. 3.20 and the gospell to sow the seeds of grace Acts 20 24. Herein must we exercise our selves as Cornelius did Acts 10.33 and as Lydia did Acts 16.14 and sanctifie our endeavour therein by prayer to God for the blessing of his spirit for by prayer the spirit is obtained Luke 11.13 of those that by repentance turn from sin Prov. 1.23 and by new obedience endeavour to adorn the gospell of Christ Acts 5.32 Thus waiting on the Lord we may with comfort expect his blessing as the poor impotent people did for their bodily cure at the poole of Bethesda by the Angells moving of the water John 5.1 c. Verse 13. I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living Vers 14. Wait on the Lord be of good courage and he shall strengthen thine heart Wait I say on the Lord. The meaning of the words THese two last verses contain the third and last part of the Psalm which is this Vpon acknowledgement of the great benefit he received by believing he doth notably encourage and stirre up himself and others to wait still on God by faith The acknowledgement of the great benefit of his believing on Gods promise is verse 13. the encouragement to his own soule and others also by faith to wait on God is in the last verse The sentence in the originall setting down the acknowledgement of the great benefit David had by believing Aposioposis is for some words though not in sense defective and imperfect requiring some supply which the scope and circumstances of the place do shew must be either what his enemies would have done if he had not believed namely they had prevailed and overthrown him and so (a) Juuius and Piscator some supply the defect or what he himself should have done if he had believed namely fainted and sunk under the burthen of violent persecution as vatablus whom our translations follow For we must not leave out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellarm. except as the Papists do saying it was left out by the Septuagint because it was of no great moment Following therefore the supply which is rightly made in our bibles the words bear this sense as if he should have said so great was my persecution that I had fainted and so the enemy had prevaited against me unlesse I had believed to see the goodnesse of the Lord that is to enjoy those good things both temporall and spirituall which the Lord hath promised me of his goodnesse and bounty So the phrase is taken Eccles 2.1 Enjoy pleasure in the Hebrew it is see good as also verse 24. and 3.13 and 5.18 In the land of the living that is in this world here on earth where the living are so with the scope of the Prophet here the use of the phrase generally in Scripture doth shew it must be taken and understood as shall be fully shewed afterward In the words thus understood note two things First the name or title which the holy ghost gives to this world Secondly that in this world God vouchfases to impart his goodnesse unto the sonnes of men Thirdly that David for his part believed to enjoy Gods goodnesse here on earth Fourthly that by believing he was upheld from fainting in himself and from ruine by his enemies The first observation For the first God by the mouth of David here calleth this world the land of the living This habitable place of the earth wherein men live a naturall life is the land of the living in the stile and and phrase of the holy Ghost This is plain and certain by the ordinary use of this phrase in Scripture See Job 28.12 The place of wisedome is not found in the land of the living that is among living men in this world for it were absurd to say the place of understanding were not to be found in heaven seeing it is there said God understandeth the way thereof verse 23. See also Psal 52.5 David foretelling the destruction of Deeg saith God shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living not out of heaven where he never was planted nor grew but of this world where he grew as a great tree till God plucked him up and rooted him out by death and destruction Is 38.11 I said I shall not see the Lord even the Lord in the land of the living that is among the living here on earth for who can imagine that Hezekiah meant he should not see the Lord in heaven But here on earth the godly saw him in his ordinances as Psal 63.2 and 68.25 and his meaning he further cleareth in the end of the verse I shall behold men no more with the Inhabitants of the world The same phrase in the same sense is used Is 53.8 Ezek. 26.20 and 32.23 Psal 116.9 and 142.2 Jer 11.9 and in the same sense is the like phrase taken the light of the living Job 33.30 Psal 56.13 The Reason The reason why this habitable word is called the land of the living is because God created it and doth maintain and preserve it for mans habitation while he lives a naturall life in this world Psal 115.16 The heaven even the heavens are the Lords the earth hath he given to the children of men And opposeth hereunto the place of the dead calling it a land of darknesse and the shaddow of death a land of darknesse as darknesse it self and of the shaddow of death without any order and where the light is as darknesse Job 10.22 23. a land of forgetfulnesse Psal 88.12 This serves for instruction and for admonition The use for instruction For instruction see here plainly that it is an errour and mistaking to take the land of the living for the Kingdome of heaven as generally the Papists do following herein the ancient fathers who * Hieron in Ps 26. August in Ps 26. Cassiodorus many of them doe so expound it Which I do therefore note to shew how uncertain a rule it is to tye our selves for the right understanding of Scriptures to the exposition thereof made to the ancient fathers for in very many things they differ in judgement one from another as the

is the condition that gives us title to audience 1 Jer. 4.22 23. And wee walk worthy of the Lord and of the favour of audience when we eschew evill and make conscience of sinne for see John 9.31 Psal 66.18 19. sinne separates and hinders audience Prov. 1.24 28. Is 1.15 Is 59.1 whereto also we must adjoyn conscience of well-doing for if we do well we shall be accepted Gen. 4.7 which though it extend not unto God for the bettering of his estate Psal 16.3 yet it makes greatly for Gods glory John 15.8 and is good and profitable unto men Tit. 3.8 For God doth promise audience to those that set their love on God and know him that when they call he will answer Psalme 91.14 15. The second use for admonition Secondly those that professe themselves to be in covenant with God must observe Gods mercy in audience to their prayers as Psal 85.7 8. Shew us thy mercy O Lord and grant us thy salvation I will hearken what God the Lord will say So did David Psal 66.17 19. and Psal 116.1 2. This we must do that if we find want of audience wee may appeal unto his mercy and seek good title thereto for gracious audience is of mercy And if we find that God hath heard us that then we may retu●n praise and thankes for Gods mercy and labour to walk worthy of it We have received many deliverances in this and upon our humiliation in 88. from the invincible navie in 605. from the devillish Powder treason in 625. from the fearfull plague of pestilence besides out comfortable freedome from wars in the common trouble of other nations unthankfulnesse brings wrath 2 Chron. 32.25 we must therefore remember Davids practise Psal 116.12 13 14. And seeing when we come to the Lords table we pray for part in Christs redemption let us endeavour to walk worthy of it and shew the power of it in leaving sinne and living godly else we trust in lying words if we think we are redeemed to do wickedly as Jer. 7.8 9 10 and indeed are like the dog and so returning to vomit and filth 2 Pet. 2.22 23. Verse 8. My heart said unto thee when thou saidest seeke ye my face thy face O Lord will I seek 9. Hide not thy face farre from me put not thy servant away in anger Thou hast been my help leave mee not neither forsake me O God of my salvation HEre David goes on in the matter of prayer begun in the former verse The meaning of the words and first doth testifie the truth and redinesse of his heart to answer and obey Gods command for the seeking of his face verse 8. which being chiefly done in the duty and exercise of prayer he doth verse 9. put up humble and earnest suit unto God for favour and mercy in sundry petitions and to move the Lord to grant them he makes mention of Gods former favour in this kind saying thou hast been my help and shuts up these requests with notable testimony of true affiance in God calling him the God of his salvation Here then in these two verses we have in generall three things to handle First Davids sincerity in readinesse to answer Gods command unto his people that they should seek his face verse 8. Secondly Davids humble and earnest requests for favour and mercy answerable to his former profession Thirdly Davids motives propounded to God to move him to grant his requests verse 9. For the first Davids sincerity and readinesse to answer Gods command for the seeking of his face is this when thou saist seek ye my face my heart said unto thee thy face O Lord will I seek For the right understanding whereof we must know that the speech of sentence in the originall to make it plain requires the supply of some words which are fitly added in our bibles when thou saidest as the like is elsewhere 1 Kings 20.34 And I said Ahab will send thee away with this covenant This defect of a word to be supplied for plainnesse sake hath caused great variety amongst translatours The most ancient of them as the Septuagint Aquila Simmachus the vulgar latine and Jerom whom most of the Popish expositors and the Doway bible doe follow translate the words to this effect My face hath sought out or sought thee out making the word face the nominative case to the verb sought whereas our translations make the word face the accusative case following the verbe seek and though the words in the originall will beare either of the former yet seeing both were not intended by the holy ghost for this reason do I prefer our own translations before the ancients because in the bible the words in the orginall are ordinarily translated by the foresaid ancients as ours have done as 2 Chron. 7.14 and not once I take it in all the bible can their translation be warranted by shewing the like disposing of the words where face is the nominative case to the verb seek Now then taking the words in that sense which our translation gives we have two things to note in them first Gods commandement unto his people for the seeking of his face Secondly Davids readinesse to yeeld obedience thereto For the first the words translated seek ye my face are in the originall not a question but a command for the verb is of the imparative mood which b●ddeth or commandeth to seek The thing to besought is Gods face which here noteth not simply God himself as Exod. 20.3 Thou shalt have none other Gods before my face that is before me but Gods grace and favour in his Sanctuary where God did manifest his presence between the Cherubims above the mercy seat there communing with the high priest of all things given in charge concerning the children of Israel Exod. 25.22 towards which the people were to look when they sought Gods grace and favour Mark then The first Observation God enjoyned his people the Jewes to seek his face that is his grace and favour in the sanctuary looking toward the mercy seat which is sometime called the face of God because it was a testimony of his presence among his people Psal 105.4 Seek ye the Lord and his strength that is the ark of the covenant Psal 132.8 seek his face continually that is the mercy seat a blessed testimony of his gracious favour and presence amongst his people so 2 Chron. 7.14 The first Reason The reason or ground hereof is three-fold First and principally by their seeking to the mercy seat the type hee would lead them unto Christ that was the truth and substance for the materiall tabernacle and temple was a part of the worldly sanctuary and belonged to the ceremoniall law which led them unto Christ Gal. 3.24 For the law had but the shaddow of good things to come Heb. 10.1 but the body is Christ Col. 2.17 And that he was prefigured by the mercy seat is plain Rom. 3.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

his holy worship or as our translation hath it Every one of them in Zion appeareth before God both one in substance for when God is seen in Sion they that see him appear before him The reason of the different manner of translation is the divers acception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometime is a praeposition signifying ad to unto otherwhile it is a noun signifying strong and so noteth the mighty God the ordinary difference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus is written with 〈◊〉 a long ē but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad a praeposition with a short e and so most Hebrew Books with pricks have it here which moved our new translatours to take it for a praeposition wherein many others godly and learned do joyn with them Which yet others as learned stick not at because they say that vowel is there short because of Maccaph which joyneth two words together and usually doth abreviate the precedent vowel And so the most ancient Greek and Latine translations take it Sept. and Vulg. and divers learned modern Writers as Pagnin Calvin Mollerus and our old Church-Bibles But sith in sense and substance both come to one I will herein follow the ancients and so note in the words two things first that the true God is the God of Gods secondly that this true God shall be seen in Sion the place where the Temple was built For the first The true God is the God of Gods 2 Observation Jos 22.22 The God of gods the Lord Psal 50.1 and 136.2 The mighty God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 11.36 The Lord of lords and King of kings Rev. 17.14 and 19.16 1 Tim. 6.15 The reason of this title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his divine soveraignety over all those that do partake with him in his name Reason as Angels and Magistrates Angels Psal 97.7 with Heb. 1.6 and Psal 8.6 with Hebr. 2.7 and Magistrates Ps 82.1 Exod. 22.8 9 28. Joh. 10.34 35. And false Gods though unlawfully for they are vanities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Gods soveraignty over them is plain for Angels Hebr. 1.7 with Job 1.6 and for Magistrates 1 Tim. 6.15 and for idols Exod. 12.12 Dagon fals down before the Ark hath his head and hands cut off 1 Sam. 5.3 4. This serves for instruction admonition and comfort Vse 1 For instruction see the blessed estate of those that have the God of Gods for their God as Psal 33.12 Blessed is the nation whose God is the Lord and Psal 144.15 For he hath power over Angels and Kings and Divel Vse 2 For admonition First to choose the God of Gods for our God herein following Rahab Josh 2.9 11. and Joshuah chap. 24.15 and Naaman 2 Kings 5.15 17. Now our way is through Christ John 14 6. Mat. 11.27 Vse 3 Secondly to sanctifie him in our hearts and let him be our fear and dread Isaiah 8.13 Remember the Angels before his glorious Majestie cover their faces with their wings Isaiah 6.2 Vse 4 For comfort to those that stand rightly in covenant with God they need not be dismaid for any terrour as 1 Pet. 3.6 as Psal 23.1 4. and Psal 3.6.8 and Psal 116.7 8. and Psal 118.6 as Dan. 3.16 17. and hereon as Rom. 8.31 what shall we say to these things If God be for us who can be against us The second thing to be noted here is 2 Observation That in Sion the holy hill the seat of his Sanctuary will God be seen This was so well known that from Abrahams naming of it Jehovah-jireh when there he should have sacrificed his son it became a Proverb and common saying In the Mount will the Lord be seene and so Musculus acknowledgeth that all the late writers do translate it though he himself do not very well like of it saying that if he durst he would thinke that those who put pricks to the Bible in Hebrew did without need change the verbe active 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will see into the passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be seen But Mercerus a most learned and judicious man for the Hebrew text judgeth it was done by divine providence that posterity might know that there God would place his Sanctuary and therein appeare unto his people and there also have Christ the Lord to be seen and the 72. do translate it by the verb passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for proofe see Psal 87.2 The Lord loveth the gates of Sion more then all the dwellings of Jacob. It s the Mountaine of his holinesse beautifull for scituation the joy of the whole earth is Mount Sion where God is known Psal 48.1 2 3. and Psal 50.2 Out of Sion the perfection of beauty hath God shined When Solomon had built his Temple here according to Gods direction then God said I have chosen this place here will I dwell c. 1 Kings 9.3 Quest How was God seen in Sion Answ Not in essence for so no man hath seen God at any time John 1.18 But first in his sacred ordinances which were pledges of his presence as the ark of the covenant Numb 10.35 2 Chr. 6.41 Psal 132.9 Arise O Lord God into thy resting place c. also the cloud sometime filling the house Exod 40.34 2 Chron. 7.2 1 Kings 8.10 11. and the fire consuming the sacrifices Lev. 9.24 1 Kings 18.36 38 39. Secondly and chiefly in his sonne incarnate as Mal. 3.1 with Luke 2.26 27 28. For in Christ the father shewes himself as John 14.9 10. This God was pleased to do Reason 1. First for the honour and advancement of his people Israel as Deut. 3.7 what nation is so great that hath God so nigh unto them Secondly to beautifie his Sanctuary as Hag. 2.7 I will fill this house with glory Hence it is called high 1 Kings 9.8 Thirdly Reason 3. and chiefly to stirre up his people to desire and delight to come to his sanctuary as Ps 42.1 2. Quest What is this to us This place belonged to the Jewes Ans See Is 2.2 Mic. 4.1 It was a type of the Church of Christ as Heb. 12.22 which is therefore called the holy City new Hierusalem Rev. 21.3.10 and thereof its true Mat. 28.19 20. with 18.20 This serves for instruction reprehension admonition and comfort Vse 1 For instruction it lets us see that though difference of place in respect of holinesse of the places be taken away in the new testament as John 4 21.23 yet in respect of Gods facred ordinances there used some places have an honour above others at least for the time when those ordinances are in hand as Mat. 18.20 And so M. Calvin acknowledgeth that there is a beauty belonging to temples and Churches in the new Testament which should draw the affections of the faithfull unto them Vse 2 Secondly a just reproofe of wilfull Recusants and prophane Protestants thar care not for the place of Gods