Next, we will demonstrate what we learned during the visit with the family scavenger hunt: Some questions are related to the history and traditions of Prades. You will need to resort to observation, attention, interaction with neighbours, teamwork and coordination between team members. You can find out more about which cookies we are using or switch them off in settings.
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Els Psalms --versions en català.
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Write a customer review. Amazon Giveaway allows you to run promotional giveaways in order to create buzz, reward your audience, and attract new followers and customers. Learn more about Amazon Giveaway. Set up a giveaway. There's a problem loading this menu right now. Learn more about Amazon Prime. The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. The third designation is an attributive clause: One such sin designedly retained is a secret ban, which stands in the way of justification.
This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it - what we must do that we may be happy. There are several things in which these verses instruct us.
In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world - in spiritual blessings, and not the good things of this world. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off so some read it , that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink.
One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve an emblem of the remission of sins , so that God is no longer displeased with us, but perfectly reconciled.
They are not covered from us no; My sin is ever before me nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us.
Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies. Concerning the character of those whose sins are pardoned: Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile. Concerning the happiness of a justified state: Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed.
That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it.
While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city, - who cry not when God binds them, - who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer, - and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls.
Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions.
Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified.
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This course David took: Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it Thus and thus have I done , confess the fault of sin, aggravate it, and lay a load upon ourselves for it I have done very wickedly , confess the justice of the punishment we have been under for it The Lord is just in all that is brought upon us , and that we deserve much worse - I am no more worthy to be called thy son.
We must confess sin with shame and holy blushing, with fear and holy trembling. Concerning God's readiness to pardon sin to those who truly repent of it: What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins! For this shall every one that is godly pray unto thee. All godly people are praying people.
You may as soon find a living man without breath as a living Christian without prayer. The instructions given us concerning the happiness of those whose sins are pardoned, and the easiness of obtaining the pardon, should engage and encourage us to pray, and particularly to pray, God be merciful to us sinners.
Family visit: Discover the secrets of the “vila vermella”. – La Teva Ruta
Those that would speed in prayer must seek the Lord in a time when he will be found. Those that are sincere and abundant in prayer will find the benefit of it when they are in trouble: Surely in the floods of great waters, which are very threatening, they shall not come nigh them, to terrify them, or create them any uneasiness, much less shall they overwhelm them. Those that have God nigh unto them in all that which they call upon him for, as all upright, penitent, praying people have, are so guarded, so advanced, that no waters - no, not great waters - no, not floods of them, can come nigh them, to hurt them.
But what makes most for our purpose, and is worthy of our example, are the Scripture Compendiums or Systems of Doctrine and Duty. What a compendium or body of laws is the "Decalogue" or "Ten Commands", drawn up and calculated more especially for the use of the Jews, and suited to their circumstances! These are commonly thought to be so many articles of the Christian faith; but I rather think  they are so many articles of the Jewish Creed, embraced and professed by believers under the Jewish dispensation; since the Christian Hebrews are directed to consider them as the principles of the doctrine of Christ, as an introduction, and as leading on to it, and which were in some sense to be "left" and not "laid again"; they were not to stick and stop here, but to go on to perfection, by searching into and embracing doctrines more sublime and perfect, revealed in the Gospel; at least they were not to be any longer instructed in the above articles in the manner they had been, but in a clearer manner, unattended with legal ceremonies, to view them and make use of them.
Thus for instance, they, the believers, Christian Hebrews, were not to learn the doctrine of repentance from slain beasts or to signify it by them, as they had been used to do; for every sacrifice brought for sin, which they were no longer obliged to, was a tacit confession and an acknowledgment of sin, and that they repented of it, and deserved to die as the creature did; but now they were to exercise evangelical repentance in the view of a crucified Christ, and remission of sin by his blood: And the doctrine of "laying on of hands" respects the laying on of the hands of the priests and people on the head of the sacrifices, which instructed in that great and evangelical truth, the transfer and imputation of sin to Christ, offered up in the room and stead of his people; and which was to be taught and learnt no longer in that manner, since Christ was now made sin for his people, and had had their sins imputed to him, which he had bore in his own body on the tree: But all that I mean by this is, that the principal doctrines of faith under the Jewish dispensation are reduced to a system; though to be improved and perfected under the Gospel dispensation.
Those articles were but few; though Gregory  observes, that according to the increase of times, the knowledge of saints increased, and the nearer they were to the coming of the Saviour the more fully they perceived the mysteries of salvation: It is easy to observe, that the first summaries of faith recorded by the most ancient writers went no further than the doctrine of the Trinity, or what concerns the Three Divine Persons; the doctrines of the heretics of the first ages being opposed to one or other of them: And so Piscator, upon the words, according to the analogy of faith, that is, so as that the interpretation of Scripture we bring is analogous to the articles of faith, that is, agreeing with them and consenting to them, and not repugnant: And such a set of principles these, as or what are similar to them and accord with the word of God, may be called the analogy of faith.
And a late writer  observes on the word "analogy";. Upon the whole, it seems no ways incongruous with the sacred writings, but perfectly agreeable to them, that articles and heads of faith, or a summary of gospel truths, may be collected from them, to declare explicitly our belief of them, to strengthen the faith of others in them, to show our agreement in them with other Christians in the principal parts of them, and to distinguish ourselves from those who oppose the faith once delivered to the saints.
It is strongly pleaded, that articles and confessions of faith, in which men are to agree, should be expressed in the bare words of the sacred Scriptures, and that nothing should be considered as a fundamental article that is matter of controversy: It is indeed sometimes said that "Scripture is the best interpreter of Scripture", and which in some respects is true; as when, for the better understanding of a passage of Scripture, another more clear and explicit is set unto it and compared with it, and which serves to throw light on it and give a clearer discernment of it, and of its true sense; but then that light, discernment, and sense, cannot be expressed but in words literally different from them both.
To be obliged to express ourselves about divine things in the bare words of Scripture, must tend to make the ministry and preaching of the word in a great measure useless; for them a minister of the word would have nothing else to do but to repeat or read some select passages of Scripture relating to any particular subject, or collect a string of them, which refer to the same subject, and deliver them without attempting any illustration of them, or making use of any reasonings from them, to explain or strengthen any point of doctrine contained in them; so that the people in common may as well, in a manner, stay at home and read the Scriptures in their private houses, as to attend on public ministrations.
Surely the apostle Paul, when he. According to this scheme all public ministrations must be at an end, as well as all writing in defence of truth and for the confutation of errors; yea. This must in a great measure cramp all religious conversation about divine things, if not destroy it. To what purpose is it for them that fear God to meet frequently and speak often one to another about the things of God and truths of the Gospel, if they are not to make use of their own words to express their sense of these things by them?
Owen says , if this is the case, as it would be unlawful to speak or write otherwise than in the words of Scripture, so it would be unlawful to think or conceive in the mind any other than what the Scripture expresses: In this way, the sentiments of one man in any point of religion cannot be distinguished from those of another, though diametrically opposite; so an Arian cannot be known from an Athanasian both will say, in the words of Scripture, that Christ is the "great God", the "true God", and "over all God blessed for ever"; but without expressing themselves in their own words, their different sentiments will not be discerned; the one holding that Christ is a created God, of a like but not of the same substance with his Father; the other, that he is equal with him, of the same nature, substance, and glory: So a Sabellian or Unitarian and a Trinitarian, will neither of them scruple to say in Scripture terms what Christ says of himself and his Father, "I and my Father are one"; and yet the former holds, they are one in person or but one person; whereas the latter affirms, that they are one in nature and essence, but two distinct persons; and surely it must be lawful so to express himself, if this is the real sentiment of his mind.
A Socinian and an Antisocinian will join in saying that Christ the "Word is God", and that he is the "only begotten of the Father", and the "only begotten Son of God"; and yet the one maintains that he is only God by office, not by nature, and that he is the only begotten Son of God by office or by adoption; when the other believes that Christ is God by nature, and that he is the Son of the Father by natural a.
No estic continuament atacant-te noi. Com a mesura preventiva o deslliuradora, ells toquen 'madera' quan nosaltres toquem 'ferro'. A Espanya es veu que ho donen tot, dar besos, abrazos, pena, paseos Mentre ells 'hablan' -i fan! Reenvia aquest missatge a tanta gent com puguis, el nostre poble i la nostra llengua ens ho estan demanant.
To Jah, and not to second causes our gratitude is to be rendered. The Lord hath by right a monopoly in his creatures' praise. Even when a mercy may remind us of our sin with regard to it, as in this case David's deliverance from the Philistine monarch was sure to do, we are not to rob God of his meed of honour because our conscience justly awards a censure to our share in the transaction.
Though the hook was rusty, yet God sent the fish, and we thank him for it. He would never have done praising, because never satisfied that he had done enough; always feeling that he fell short of the Lord's deservings. Happy is he whose fingers are wedded to his harp. He who praises God for mercies shall never want a mercy for which to praise.
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To bless the Lord is never unseasonable. Our thankfulness is not to be a dumb thing; it should be one of the daughters of music. Our tongue is our glory, and it ought to reveal the glory of God.
What a blessed mouthful is God's praise! How sweet, how purifying, how perfuming! If men's mouths were always thus filled, there would be no repining against God, or slander of neighbours. If we continually rolled this dainty morsel under our tongue, the bitterness of daily affliction would be swallowed up in joy.