Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	faith_n	word_n	write_a	3,171	5	10.6412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12516	Dauids repentance, or, A plaine and familiar exposition of the 51 psalme first preached and now published for the benefite of Gods church : wherein euery faithfull Christian may see before his eyes the patterne of vnfeigned repentance, whereby we may take heed of the falling into sinne againe.	Smith, Samuel, 1588-1665.	1614 (1614)	STC 22841.7; ESTC S3155	194,670	580

or a Citty when the walles be battered 3 Wee must with Dauid pray often and earnest vnto God to renew a right spirit in vs. VERSE 11. 11. Cast me not from thy presence O Lord and take not thy holy Spirit from me IN the former Verse Dauid hath put vp sundry requests and petitions vnto God for grace and mercie for the pardon of his sinnes The meaning of the words Now this eleuenth Verse containeth in it an earnest Deprecation wherein the Prophet intreateth the Lord to turne from him two fearefull iudgements and grieuous punishments which hee had deserued for his sins for first what greater misery can befall the child of God then to be cast out of Gods presence loue and fauour Secondly what greater plague to a distressed soule then to be depriued of Gods blessed spirit whereby alone we we are guided comforted and without whom we can haue no comfort nor euer doe any good thing but shall be carryed of our owne lusts head-long into all sinne and wickednesse Dauid alludeth to the iudgement of God vpon Saul Now against both these Dauid prayeth vnto the Lord in this verse and herein he alludeth to the iudgement of God vpon Saul who was his next predecessour and King ouer Israel whom the Lord cast off and did vtterly reiect from being King ouer his people 1. Sam. 15.26 because hee did reiect the Lord and cast off the commandement of GOD and would not obey his voyce and therefore the Lord tooke his Spirit from Saul and gaue him an euill spirit to vexe and torment him and both these Dauid heere prayeth against that God would shew him mercy and not deale with him as hee did with Saul though hee had sinned grieuiously yet that he would rather humble him by some other meanes and not in his iust iudgement to cast him off and reiect him nor take his holy Spirit from him Cast mee not away AS if hee should haue said ô Lord howsoeuer I haue sinned grieuously yet I pray thee deale not with mee as thou didst deale with Saul that wicked man to cast me off and reiect mee from being King and Ruler of thy people Nor take thy holy Spirit from mee whereby I am enabled to do thy will By the presence or face of God is meant the loue and fauour of God and therefore Dauid intreateth the Lord that he would not thrust him cleane out of fauour and depriue him of his loue Doctr. 1 Hence we learne that it is a wonderfull and fearefull Iudgement for a man or woman to bee cast out of Gods fauour from his presence The pleasures of sinne are deere bought so as hee shall shewe no fauour to vs but his disfauour and heauy countenance it is a very heauy and dolefull case It is said of Cain that God cast him out of his presence and that was the height of Caines misery Gen. 4. so the Lord cast off Saul from being King ouer Israel As the fauour of God is life so his disfauour is present death and as in the presence of God is fulnesse of ioy and pleasure for euermore so in the want of his presence is there nothing but woe and misery yea it is a steppe to eternall death Neither is there any misery which the childe of God doth feare more then this to bee forsaken of the Lord and to bee cast out of his fauour Vse 1 Seeing it is so great and fearefull a Iudgement to bee cast out of Gods fauour and gracious presence Their madnesse discouered that make light of Gods fauour Oh what mad men bee they that make so light of Gods loue and fauour that will for the gaining of a peny or the inioying of an houres pleasure loose the loue and the fauour of God Mat. 16.26 for euer depriue themselues of his glorious presence and plunge themselues into euerlasting woe and vengeance with the deuill and his Angels Vse 2 Seeing the inioying of Gods presence is so sweete and comfortable and to bee depriued of it is so grieuous and terrible how should wee vse all meanes to get into his fauor if wee want it to keepe it if wee haue it In thy presence is fulnesse of ioy and in thy light wee shall see light And because sinne thrusts men out of Gods fauour and separates betweene God and men aboue all things take heed of sin auoid it and shun it as the bane and poyson of our soules For the better opening and vnderstanding of this verse wee must discusse two great ●nd weighty questions which being well considered will make much for the clearing of this text Two obiections The former is this when Dauid intreates the Lord not to cast him out of his presence that is his loue and fauour whether a man elected and in the fauour of GOD as Dauid iustified and sanctified may loose the loue of GOD and fall away to become a reprobate and cast-away and so finally to perish The other question is seeing Dauid praies the Lord not to take his holy Spirit from him whether the sanctified gifts and graces of Gods holy Spirit may finally and totally bee lost and taken away These questions both be defended and affirmed by the Papists and their followers who hold that a man truely elected called iustified and sanctified and in the fauour of GOD may fall away and perish Wee hold the contrary that a man once in the fauour of God elect called iustified and sanctified cannot finally perish not cleane bee bereft of the sauing graces of the holy Spirit Now because these two questions be points of great moment and on which all our happinesse and comfort doth hang and depend therefore I will stand a little to proue them by testimonies of Scripture with reasons and arguments drawne from the written word of GOD and remoue some obiections of the Papists against the certainety of our perseuerance in faith to the end First that place of Ieremy where the Lord comforts his Elect and chosen people is most pregnant for this purpose Ier. 31.3 Yea saith the Lord with an euerlasting loue haue I loued thee and therefore in mercy haue I drawne thee So that it is manifest hence whom God loues once in Christ hee loues for euer and there is not time when he can be said not to loue them For as much as hee loued his owne Ioh. 13.1 that were in the world vnto the end hee loued them Where our Sauiour CHRIST to comfort his Disciples tels them that God the father loues them that bee members of IESVS CHRIST euen vnto the end and his loue shall neuer faile them The gifts and calling of God are without repentance Rom. 11. Now then vnlesse a man will say that GOD doth repent of his calling and electing men to eternall life it must needs follow that they cannot perish whom God cals and meanes to saue and our Sauiour CHRIST saith plainely that it is impossible

to moue vs to the great liking and regard of this excellent Psalme for we will listen to the speeches of learned men their Counfells and Exhortations being wife graue godly and learned do much affect vs Loe then heere is a psalme penned by a most skilful Musition by a renowned King and worthy Prophet of God yea a man after Gods owne heart Now the person that wrote this Psalme should moue vs very much to the liking of the matter contained in this Psalme Ahab said of Micha he neuer prophecied good So Dauid the sweet-singer of Israel alwaies good The mercy of the Lord endureth for euer hee was loued of God the Annoyntment spirituall and te nporall doth verefie it Applauded of al both men and women Dauid hath killed his tenne thousands A man iustified of his enemies Thou art more righteous then I. Esteemed of his subiects Thou art worth ien thousands of vs. A man more learned then his teachers he was a Compound of vertues a man after Gods own hart yet no way caring for the vaine applause of man confesseth heere his sin casteth his Crowne at the Lambs feet with the 24. elders contented to giue glory to God so that he might find peace vpon earth Oh! what an excellent thing were this if Kings Nobles great men would imitate Dauid in this to call thēselues to account and to set downe their liues that so they might haue matter to praise God for his blessings to acknowledge their sins with Dauid Dauid then was the author writer of this Psalme yet Dauid reports the fault in himselfe as if some stranger had committed it He forgets as it were his owne people and his Fathers house setting all affection aside maketh a plaine declaration of his owne transgression A wise man saith Salomon will accuse himselfe Pro. 18. So doth Dauid not shrowding his head nor rūning into a bush as Adam did but writing his fault in his brow pointing with his finger at the transgressor vnder his owne name faith A Psalme of Dauid being reprooued by Nathan c. Penners of the scriptures set forth first their own imperfection And indeed this doth make greatly for the authoritie of the word of God in that the Penners of it do not sticke to set forth their owne fraileties imperfectiōs that God might haue the honour and man beare the deserued blame contratie to the manner of the Writers of this world that howsoeuer against enemies they speake all and more then all or extol their friends to the highest yet in them we finde few examples of laying open the errours of themselues especially when in any sort it may be concealed This course we may behold in the whole Scriptures 2. Sam. 11. Dauid hee recordeth his adultery and murder as here in this Psalme his repentance of thē Ionas his disobedience Ionas 1.3 Iob 3.1 1. Reg. 11. Num. 11. Note Iob his impatience the idolatry of Salomon the discontentednesse of Moses the fretting of Ieremy and the like Here we may see the wisedome of the Word of life here we may admire their spirites who to giue God the glory do reioyce in their infirmities and proclaime their owne follies and if wee would compare these Writers inspired of the Holie Ghost with the Workes and Writings of other men we must either shut our eyes or else acknowledge a great difference The third circumstance is the time when this excellent Psalme was penned and that is expressed The time when this Psalm was penned When Nathan the Prophet came vnto him Concerning the sense of these Wordes some men differ some thinke that Dauid being fallen lay in his sinnes a whole yeare without any touch of conscience and sound repentance for them But it is not like as others thinke that so worthy a man as Dauid was after Gods owne hart could lie so long in sin without all remorce and touch of Conscience For my part I take it that though Dauid could not be so stony and so steely-hearted or so benummed but must needs haue some griping and sting of conscience and no doubt his heart must needes smite him vnlesse hee had beene more vile then the vilest sinner So for all that he was not so humbled for his great and grieuous sinnes as he ought to haue beene till such time as Nathan the Lords Prophet came to rowze him vp by the alarum of Gods Iudgement denounced against him Wherin we may see 2. Sa. 12.1 First that a childe of God may both fall fowly and lie in sin a long time without repentance And secondly that the Ministery of Nathan is needfull to reclaime vs else we shall not onely sinne but lie and rot in them And indeede not so much the falling into sinne as the lying in sin wounds the conscience and procures Gods iudgements Doctr. 1 Hence we may gather first of all for our great comfort That it is the Lords mercie sometimes to let a man fall into sinne for as we build a wall the higher by casting the foundation deeper So the Lord by humbling his children oftentimes raiseth them vp As in a tempestuous winde trees shaken by the root in calme doe spread themselues the more So the childe of God hauing his roote shaken doth more strongly fasten himselfe in Christ Iesus The child of GOD may fall after he is called Doctr. 2 Note in Dauid a man after Gods owne heart that the true childe of God after he is truely and effectually called sanctified may very dangerously fall and sinne against God euen as Dauid did Gen. 37. So Iosephs brethren how did they conspire against him to sell him yea to kill him and lay a long time yea almost twentie yeares in that sinne before they were truely humbled for it How fowly did Peter fall though hee did not lie long in sin Mat. 26.70 Yea as Iob saith Iob 15. What is man that hee should be cleane and hee that is borne of a woman that he should be iust Behold he found no stedfastnes in his Saints c. And Pro. 20.9 Who can say I haue made my hart cleane All which testimonies of scriptures serue to confirme the trueth of this Doctrine that the best of Gods Saints in this life are oftentimes ouertaken by the policy of Satan and the frailetie of their owne flesh to commit great and grieuous sinnes Yea the dearest of Gods children sometimes are asleepe Matth. 25. The wise and foolish Virgins both slept but yet here is the difference the wise awakened arise out of their securitie the foolish prolong the time Oh then if Christ Iesus haue looked vpon vs as he did vpon Peter let vs looke on our selues If his Nathan be come let vs sleepe no more Vse 1 Seeing that Gods children may thus fall into sinne and lie in sinne so long a time although no man may hereby be imboldned to sinne with Dauid much lesse to lie in sin without