Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	conscience_n	good_a	quiet_a	4,842	5	9.8994	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25247	Prima the first things, in reference to the middle and last things: or, the doctrine of regeneration, the new birth, the very beginning of a godly life. Delivered by Isaac Ambrose, minister of the Gospel at Preston in Amounderness in Lancashire.; Prima, media, & ultima. Prima.	Ambrose, Isaac, 1604-1664.	1650 (1650)	Wing A2964; ESTC R213988	65,629	80

The second priviledge is the object of this sight here called the kingdom of God By which some understand Heaven some the way to Heaven most of the Ancients say that by this Kingdom is meant Heaven Calvin is of minde that not heaven Calvin in loc Aretius in loc Parum refert but a spiritual life is thereby understood Aretius saith and I am of his minde that whether we understand the one or the other It matters not much Sure we are that both these Grace and Glory are annexed to the new birth and both very well may be implyed in this word the kingdom of God First then if by the kingdom of God is meant the kingdom of Grace whereof our Savior speaketh The kingdom of God is within you Luke 17.21 Luke 17.21 See to what a priviledge the new man hath attained all the graces of God all the fruits of the Spirit are now poured into him If you ask what graces what fruits St. Gal. 5.22 Paul tells you Gal. 5.22 Love joy peace long-sufferings gentleness goodness faith meekness temperance or would you have us to contract them St. Paul doth it elsewhere the kingdom of God is righteousness peace and joy in the holy Ghost Rom. Rom. 14.17 14.17 First Righteousness and that is either active or passive holiness of life or the cause of this holiness our righteousness in Christ If the first be meant no sooner is man born again but he enters into the holy path he declines all evil and stands at the sword point with his most beloved sin or if ever any sin through the violence of temptation seize on him again he is presently put again into the pangs of the new birth and so renewing his sorrow and repairing repentance he becomes more resolute and watchful over all his ways Rom. 12.9 And as he abhors evil so he cleaves to that which is good his faith like the Sun sets all those gracious heavenly stars on shining as hope and love and zeal and humility and patience in a word universal obedience and fruitfulness in all good works not one but all good duties of the first and second Table begin to be natural and familiar to him and though he finde some duties more difficult yet he resolveth and striveth to do what he can and is much displeased and grieved if he do not as he should Or if by righteousness is meant passive righteousness 1 Cor. 1.30 to wit our righteousness in Christ no sooner is a man born again but he is cloathed with this righteousness the other God knows is but weak and full of imperfection Extra nos est justitia non in nobis Luther de instit Christiana and therefore to speak properly It is the righteousness in God that makes us appear righteous afore God would you have a plain case as Jacob to procure the blessing of his father hid himself into the apparel of his brother and so received it to his own commodity under the person of another thus the new man puts on the righteousness of Christ with which being clad as with a garment God accepts him in his stead his faults being covered with his Saviors perfection Secondly from this Righteousness ariseth Peace no sooner is man righteous but he is at peace with man at peace with God at peace with himself He is at peace with man Isa 11.6 The wolf shall dwell with the Lamb and the Leopard with the Kid saith the Prophet Isa 11.6 The meaning is that in the kingdom of Christ when a man is called into the state of grace howsoever by nature he is a Wolf or a Leopard or a Lyon or a Bear yet he shall then lay aside his cruelty and live peaceably with all men with all men I say bad and good for if bad the Apostle implyes them As much as in you is have peace with all men Rom. 12.18 Rom. 12.18 Or if good then he cannot but have peace with them yea although before his conversion he hated and maligned them yet now he is ravished with the delight and love of them and to this end he labors might and main to ingratiate himself into their blessed Communion true how should he but love them and sympathize with them whom he believes one day to meet in Heaven and there to enjoy them and they him for ever Nor is this all he is at peace with God he hath humbled himself and confest his fault and cryed for mercy and cast himself upon Christ and vowed amendment of life so that now God by his word hath spoke peace to his soul by the mediation of Christ it is obtained and by the testimony of the Spirit he feels it within him This is that Peace which passeth all understanding it made the Angels sing Peace upon earth it makes his soul reply My peace is in heaven what else The storm is past and the rain is gone away he that lay for a night in the darkness of sorrow and weeping for his sins now he beholds the Son of righteousness appear as the Disciples often did upon the Mount of Olives signifying peace all quiet and calm and pleasant Nor is this all he is at peace with himself I mean his own conscience that which before stirred up the fire that brought him to a sight of sin and sense of Divine Wrath that filled him with fearful terrors compunction remorse and true sorrow for sin it is now turned good and quiet Solomon calls it a continual feast Prov. 15.15 Prov. 15.15 who are the attendants but the holy Angels what is the chear but joy in the Holy Ghost who is the feast-maker but God himself and his good Spirit dwelling in him Nor is this feast without musick Gods word and his actions make a blessed harmony and he endeavors to continue it by keeping peace and a good conscience towards God and man Thirdly from this peace issueth joy in the holy Ghost no sooner is a man at peace with man with God with himself but he is filled with joy that no man can take from him this joy I take to be those blessed stirrings of the heart when the seal of remission of sins is first set unto the soul by the spirit of Adoption For thus it is the soul having newly passed the pangs of the new birth it is presently bath'd in the blood of Christ lull'd in the bosom of Gods mercies secured by the Spirit of its inheritance above and so ordinarily follows a Sea of comfort a sensible taste of everlasting pleasures as if the man had already one foot in heaven But I hear some object They have felt the pangs cast themselves on Christ resolved against all sin and yet no comfort comes It may be so though not ordinarily certain it is whosoever hath this joy is new born yet not every one new born hath this joy if any then be in such case let him hear what the Spirit of truth saith

truth he submits to it meerly out of his obedience to God hence it is that come what will come weal or wo his eye is fixt on God and if man oppose where God commands he is quickly resolved out of that in Isaiah 51.12 Isa 51.12 I even I am he that comforteth you who art thou that thou shouldest be afraid of a man that shall dye and of the son of man that shall be made as grass and forgettest the Lord thy maker that hath stretched forth the heavens and laid the foundations of the earth Or if we consider the second office of conscience in drawing the soul from evil the unregenerate either hears not A malo or heeds not his reclaiming conscience if it speak he first goes about to lull it asleep again or if it cry out and will not peace then in spight of goodness he runs out of one sin into another and usually from presumption to despair On the other side the regenerate hath a conscience that draws him from and keeps him out of evil 't is known especially by these two properties Remorse and Tenderness remorse hath an eye of all sins past and tenderness hath an eye on all sins to come by remorse is bred sorrow for sin and loathing of sin no sooner he considers how by his manifold sins he hath offended God crucified Christ grieved the holy Spirit but his heart bleeds and breaks that he hath done so wickedly against so gracious a God this sorrow for sin brings with it a loathing of sin he cannot but hate it that hath caused his heart break yea he hates it and hates the very thought of it every look-back is a new addition of detestation and every meditation makes the wound of his remorse to bleed again and again by tenderness of conscience is bred a care and watchfulness to avoid sin to come for no sooner is sin presented to his conscience but he startles at its sight and thinks on its vanity and meditates on that strict and general account he must one day make for it which thoughts and sin put together in the ballance he dares not do wickedly for a world of gain and you may observe it this tenderness or easiness to bleed at the apprehension of sin is proper and peculiar to that conscience alone that is illightned and sanctified and purged by Christ Fifthly the affections must be renewed and that is done by setting them upon right objects I shall instance in some of them as love hatred hope fear joy sorrow Love I place first which in the unregenerate man is fastened inordinately upon the creature and as one sin begets another so on whatsoever object it fall it begets some sin thus the love of honor breeds ambition love of riches breeds covetousness love of beauty breeds lust love of pleasure breeds sensuality whatsoever he loves the object being earthly it brings with it some sin and thereby the worst of all he wickedly prefers earth before heaven a dunghill before paradise a few bitter-sweet pleasures for an inch of time before unmixed and immeasurable joys world without end But the regenerate man settles his love upon other objects as he that is carnal mindes things carnal so he that is spiritual loves things spiritual no sooner is he turned by a sound and universal change of the whole man from darkness to light Acts 26.18 and from the power of Satan unto God but he presently begins to settle with some sweet contentment upon the flowers of paradise heavenly glimpses saving graces and his infinite love runs higher and higher till it imbrace him that dwells in the highest God Almighty and how sweet is that love that casts it self wholly into the bosom of his Maker how blessed is that man that yearns and melts and cleaves and sticks unto his gracious God why this is right love and for this is the Church commended Cant. 1.4 Cant. 1.4 The righteous love thee or as others translate amat in rectitudinibus she loves thee righteously her love is set upon the right object Psal 119 165. 1 Thess 5.13 God not that the regenerate loves nothing else for he loves the Law the Ministers and all the ordinances of God appointed for his good but whatsoever he loves it reflects upon God he loves all for God and God for himself The second affection is hatred which in the unregenerate is so inordinate Rom. 1.30 that he is an hater of God Rom. 1.30 not that he hates God in himself for God is universally good and cannot be hated but in some particular respect because he restrains him from his pleasure or punisheth him for his sin or crosseth his lewd appetites by his holy commands And as he hates God so likewise his brother 1 Iohn 2.11 1 John 2.11 Hence arise those envies emulations jars contentions amongst those that profess themselves Christians 1 Cor. 6.6 of which St. Paul could say A brother goeth to law with a brother 1 Cor. 6.6 But of all brethren he hates them most of whom our Savior is the first-born Gods faithful ones ever were Rom. 8.29 Isa 8.18 and ever will be signs and wonders and monsters unto many a scorn reproach and derision to them that are round about them Psal 71.7 Psal 79.4 But he that is regenerate hates sin and in whomsoever sin rules or reigns he cannot but hate them Do not I hate them O Lord that hate thee saith David and Am not I grieved with those that rise up against thee Psal 139.21 Not that David or any Saint of God hates the person of any one but sin in the person or he is said to hate them for sins sake that is in them in this respect he bids them defiance in the verse ensuing I hate them with a perfect hatred Verse 22. I count them mine enemies Psal 139.22 I know there is a perpetual combate in the regenerate betwixt the flesh and the Spirit and therefore we must understand this hatred which David calls a perfect hatred according to the perfection in parts but not in degrees Intensivè non extensivè never any but Christ hated sin to the full with all his strength and with all his might but in some measure his servants hatred is perfect which makes him always hate sin in others and often in himself when after the commission of any evil he begins to repent him Iob 42.6 and to abhor himself as Job did in dust and ashes Job 42.6 The third affection is Hope this I rather name then desire because whatsoever we Hope for we cannot but desire it and so it is implyed in it now this Hope in the unregenerate is fastened on this world and the things of this world he hopes for preferment riches or the like as for his hope of Heaven it is but a waking mans dream a dream said I Yes Somnium vigilantium as dreams in the night fill us

not onely wonder but fear also not onely filleth the ears with sound and the heart with astonishment but moreover shaketh and terrifieth the conscience The third effect is the sound of harping while the word not onely ravisheth with admiration and striketh the conscience with terror but also lastly filleth it with sweet peace and joy Now albeit the two first degrees may be without the last yet none feel the last who have not in some degree felt both the first He saith true in some degree though commonly the deeper is the sense of misery the sweeter is the sense of mercy In our dead security before conversion saith another God is fain to let the law sin conscience Satan Boltons instructions for afflicted consciences a deep sense of our abominable and cursed state loose upon us and to kindle the very fire of hell in our souls that so we might be rouzed and afterward more sweetly and soundly raised and refreshed for after the most toylsome labor is the sweetest sleep after the greatest tempests the stillest calms sanctified troubles and terrors establish the surest peace and the shaking of these winds makes the trees of Gods Eden take the better rooting CHAP. V. Sect. 1. The means to be delivered out of the pangs of the new birth ANd now if by Gods blessing thou feelest this sorrow and melting of heart the next thing thou must do is to seek for the remedy which remedy consists of these ingredients First A sight of Christ secondly A desire after Christ thirdly A relying on Christ fourthly An obedience to Christ fifthly A comfort in Christ sought for and obtained Thou wilt say these ingredients are pearls indeed but how should I procure them I answer by application of the promises and sith every ingredient hath its particular promises I shall let thee see them in order onely do thou apply them thy self it is enough for the Physitian to prepare the medicine thy own body must receive it so in this medicine it is thou must apply it if thou wilt have souls-health Sect. 2. The promises procuring a sight of Christ THe first step or ingredient that brings comfort to thy heavy soul is the sight of Christ and to procure this sight thou hast these promises Matth. 1.21 Thou shalt call his name Jesus for he shall save his people from their sins Luke 2.10 11. Behold I bring you good tidings of great joy that shall be to all people that is that unto you is born this day in the city of David a Savior which is Christ the Lord. John 1.29 Behold the Lamb of God which taketh away the sins of the world John 3.16 God so loved the world that he gave his onely begotten Son to the end that all that believe in him should not perish but have life everlasting John 3.17 God sent not his Son into the world that he should condemn the world but that the world through him might be saved Rom. 3.25 God hath set forth Christ Jesus to be a reconciliation through faith in his blood 1 Cor. 1.30 Christ Jesus of God is made unto us wisdom and righteousness and sanctification and redemption 1 Tim. 1.15 This is a true saying and by all means worthy to be received that Christ Jesus came in●o the world to save sinners Heb. 13.12 Jesus that he might sanctifie the people with his own blood suffered without the gate 1 John 2.1 2. If any man sin we have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for us onely but also the sins of the whole world Revel 5.8 Thou wast killed and hast redeemed us to God by thy blood out of every kindred and tongue and people and nation All these tell thee that as thou art a sinner so thou hast a Savior onely do thou apply them and certainly they will procure thee the first step the first ingredient of this remedy to thy misery to wit the sight of Christ Sect. 3. The promises procuring a desire after Christ THou mayst say I see Christ and I see that his person and death and blood-shed are precious and saving but how may I make him mine how may I know that he is my Savior I answer thou must hunger and thirst after him this desire is the second step and to provoke thee to this duty consider of these promises Esay 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Mat. 5.6 Blessed are they which hunger and thirst after righteousness for they shall be filled John 7.37 38. In the last day that great day of the feast Jesus stood and cried saying If any man thirst let him come unto me and drink he that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water Revel 21.6 I will give to him that is athirst of the water of life freely Revel 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Psal 63.1 O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth greatly after thee in a barren and dry land without water Psal 145.19 He will fulfil the desire of them that fear him All these may provoke thee to thirst after Christ that most soveraign and soul saving fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness Zach. 13.1 Sect. 4. The promises procuring a relying on Christ YEt thou mayest say I thirst indeed but I dare not drink I desire but I dare not come neer to lay hold on Christ How so I am sayest thou a most vile unworthy wicked wretch and my sins are of a scarlet crimson die True it is for thee to pretend part in Christ wallowing yet in thy sins for thee to believe that Christ is thy righteousness purposing yet to go on in the practice or allowance of any one known sin it were a most cursed horrible presumption indeed but where all sin is a burthen every promise as a world of gold and the heart sincere for a new way there a man may be bold A man may yes he must if thou groanest under sin if thou longest after Christ apply these promises and they will force thee to lay hold upon the Rock to take Christ for thine own to throw thy sinful soul upon the bleeding wounds of Jesus and to cast thy self with confidence into the bosom of his love First then Boltons Instructions for afflicted conscience Take notice saith a Modern that Jesus Christ keeps open house for all hungry and thirsty souls Revel 22.17 Let him that is athirst come and whosoever will let him take the water of life freely Or if open house will not fit without invitation hear him call Matth. 11.28 Come unto me all