Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	jesus_n	lord_n	sin_n	5,533	5	4.3157	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02139	Meditations and disquisitions, upon the seven psalmes of David, commonly called the penitentiall Psalmes Namely, The 6. The 32. The 38. The 51. The 102. The 130. The 143. By Sir Richard Baker knight.; Meditations and disquisitions upon the seven penitentiall psalmes	Baker, Richard, Sir, 1568-1645.	1640 (1640)	STC 1228; ESTC S113582	52,410	110

Gods mercie for it is mercies worke onely to forgive covering our sinnes the worke of his love for love covers the multitude of sinnes not imputing our sinnes the worke of his will as hee saith I will have mercie on whom I will have mercie that so wee may have here a three fold cord of Gods goodnesse to relye upon for our blessednesse Or is it that remission is necessary for sins of commission Covering necessary for sins of omission but not imputing may serve for sins of transmission that is for sin originall transmitted to us from our first Parents Or is it that forgiving is mentioned as the worke of God the Father whose worke properly it is to forgive as hee saith I am he that blot out transgressions Covering is mentioned as the proper work of God the Son as with whose righteousnesse our sins are covered and therefore Saint Paul saith Put yee on the Lord Christ Iesus Not imputing is mentioned as the work of the holy Ghost who being all love compassionates our infirmities and so all the persons in the Deitie have a hand as it is fit they should in this great worke of procuring to us our blessednesse that as at the making of man at first so at the making of man blessed at last they may all joyne together and say Faciamus hominem ad imaginem nostram As long as iniquities are unforgiven the conscience lies as it were on a Racke tortured and tormented day and night but as soone as there comes a pardon it is presently taken off the Racke and layd at ease and is not this a blessednesse As long as our sinnes remaine uncovered God turnes away his face and frownes upon us but as soone as our sinnes bee covered hee shewes us againe the light of his countenance and is not this a blessednesse As long as our sinnes are imputed to us wee are in the state of Adam when hee was cast out of Paradise but as soone as wee are freed from this imputation we presently heare Christ say This day thou shalt bee with mee in Paradise and is not this again a blessednesse And is it not now that David expresseth it three waies to shew that by it a godly man is not onely blessed but thrice blessed But seeing forgiving and covering and not imputing of sinnes are all but privative things how can they make a blessednesse which is a positive thing They may take away misery but can never make a blessednesse But is not the very taking away of misery in this case a blessednesse for seeing we were ordained by God at first to a blessed estate and nothing barres us from that estate but sinne are wee not by the removing this barre either left in this estate or at least restored to it againe O gracious God grant mee the forgivenesse of mine iniquities and the covering of my sins and let mee never come at Heaven if I make not of these privatives a Iacobs Ladder to climbe up to Heaven Neither yet is remission of sinnes a meere privative but it hath in it an influence of Grace also which brings with it a showre of blessings turnes Ebal into Gerizim and of the Theefe upon the Crosse makes a saint in Paradise Hitherto Davids doctrine wee may well subscribe to Verse 2 but what meanes hee by this And in whose spirit there is no guile For if there bee no guile in his spirit what needs either covering or forgiving But is it not as Christ sayd of Nathaniel Behold a true Israelite in whom there is no guile and yet who doubts but in Nathaniel there was sinne It seemes therefore meant that though covering and forgiving bee all Gods worke yet there is a condition required in him whose sins are to bee forgiven and this is the condition that there bee no guile in his spirit but that his repentance bee sincere and unfeigned and without hypocrisie And it is as if hee had sayd Blessed is he whom God justifies and justifying sanctifies for having sayd Blessed is hee to whom the Lord imputeth no finne which is our justification it presently follows and in whose spirit there is no guile which is our sanctification Or is it here annexed with a conjunction perhaps to shew that sanctification doth not so much follow as it is annexed and from the same breath of Gods spirit riseth together with justification Or is it therefore added lest wee should thinke blessednesse to be in such sort Gods gift as that there should bee nothing required in us towards the attaining it which yet is so in us that it is not of us but must come from God to us for alas else what spirit of ours could be without guile if it were not influenced by that spirit which is the truth it selfe It seemes this is a doctrine in favour plainly of plaine dealing but is this a world for plain dealing to thrive in and if no thriving what blessednesse But is it not sayd of Iacob that hee was a plaine man and yet would any man desire to thrive better then he did who went over Iordan with nothing but his staffe and returned backe with multitudes of Cattell Never therefore feare thriving by plaine dealing for God that requires plainesse in thy dealing with him wil no doubt blesse it in thy dealing with others and they that make themselves rich by guile will but finde themselves beguiled in the end when God blowes upon them and that they finde that guile in their fortunes which they so greedily entertained in their spirits But why am I so earnest against guile in the spirit do I not herein speak against my selfe Verse 3 For was there not guile in my spirit when I held my peace for confessing my sinnes and yet cried out for sense of my paine as though I would have made God believe it was for sense of my sinne but God knowes I was silent in that and that silence is now cause of my roaring for if I had spoken and confessed my sinne at first I might have beene heard in a lower voice but having deferred my repentance so long what mervaile if God bee gone so farre out of hearing that a lower voice then roaring will never bee heard Every sinne we commit makes God to turne away his face and depart from us and the longer time the sinne is unrepented the longer time hee hath to goe from us the farther and the slower we are in repenting the more he hastens his pace and have wee not need then to cry the lowder to make him to heare us that by long deferring our repentance is gone so far from us Oh the foolishnesse of men that deferre repentance for to deferre the repenting of sinnes is a greater sinne then the sinnes to bee repented and have wee not need then of the lowder voice to obtaine forgivenesse when to our former sinnes to bee repented is added this great sinne of deferring our repentance O foolish tongue how often hast thou spoken