Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	create_v	fruit_n	lip_n	2,112	5	9.2614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01898	A childe of light vvalking in darknesse: or A treatise shewing the causes, by which God leaves his children to distresse of conscience. The cases, wherein [God leaves his children to distresse of conscience.] The ends, for which [God leaves his children to distresse of conscience.] Together vvith directions how to come forth of such a condition: vvith other observations upon Esay 50. 10, and 11. verses. By Tho: Goodwin B.D.	Goodwin, Thomas, 1600-1680.	1636 (1636)	STC 12037; ESTC S103254	155,960	295

And therefore as Christ did suffer both inwardly and outwardly so doe many of his members If you have suffered with him yee shall also be glorified with him The sons of Zebedeus would have been glorified in Christs kingdome more than the rest of the Apostles But sayes Christ Mat. 20. 22 23. Are ye able to drinke of the cup whereof I shall drinke Hee meanes that cup delivered to him at his crucifying Let this cup passe the bitter cup of Gods anger and are ye able to be baptized with the baptism I am baptized with namely outward afflictions and persecutions for the name of God which are called baptisme because they set Gods mark on us that we are Gods as baptisme doth seale to us that we are his because then the Church ownes us and takes notice of us as sincere when we have beleeved and suffered as at baptisme the Church receives us and of this baptisme Christ speaks in the present tense because that he was already baptized with outward persecutions but the cup which was inward affliction of his spirit this hee was to drinke off at his agony which I shall drinke off in the future which cup cast him into that sweate ere he came to the bottome This though no creature was able to drinke off to the bottome yet taste they might and he tels them they should v. 23. Ye shall drink of it c. that is taste of inward affliction and desertion as well as of outward persecution terrours within and without and all to make us conformable to him and so come to know in part what he endured for us Thirdly §. 3. to put the greater difference between the estate of Gods children here 3. To shew the different estate of Gods children here and hereafter and that hereafter in heaven To which very purpose is that speech of the Apostle 2 Cor. 5. 7. That here we walke by faith not by sight he had said before that the estate of beleevers in this life is an estate of absence from the Lord wherein we want his presence and so enjoy not the sight of him and therefore are to excercise faith the more which is peculiar to this estate and a grace given of purpose for us to walke by while it wee live here And though sometimes here wee have some light and glimpses of him and his presence yet we walke not by sight alwayes for wee walke by faith not by sight We shall have enough of the sight of God hereafter when we shall see him as we are seene face to face and be ever more with the Lord when in his light we shall see light and be satisfied with his image Wee may therefore be content to want it here sometimes you may well endure over-cloudings here sometimes that all sight should be taken away for in the world to come there will nor be one cloude to all eternity Your inheritance is light 〈…〉 13. Light is your portiō but now is the seed 〈◊〉 and light is s●●en Psal 7. 11. For the righteous●● you must be content to let it lye under 〈◊〉 the longer 〈◊〉 doth so the greater crop and 〈◊〉 vest will come up in the end You must 〈◊〉 the vicissitude of day and night here 〈◊〉 night and joy in the morning for her easier you shall have continuall day and no ●ight This differnce there is put betweene earth and heaven to make heaven 〈◊〉 and to exercise faith the estate in heaven is as a state of per●●t and continuall ●ealth which that we may 〈◊〉 we are ever and anon sick here and qualmes come over our consciences feares our sinnes are not forgiven but when we come thither The inhabitants there shall be no more sick but their sins shall be forgiven them Esa 33. 24. The fourth end is § 4. to let us see whence spirituall comforts and refreshings come 4. End to shew the spring of all spirituall comforts and our dependance for them That God alone keepes the keyes of that cupbord and alone dispenseth them how when he pleaseth That we may know as it is Esa 45. 6 7. that it is the Lord that formeth the light and creates darknesse evill and peace and that as affliction riseth not out of the dust as Iob speakes so nor comfort out of our hearts Whereas if continually we enjoyed comfort we should be apt so to thinke God will let us see that our hearts are nothing but darknesse and that to cause any spirituall comfort is as much as to create light at first therefore he sayes I create the fruit of the lips peace Esa 57. and that he it is that doth command light to shine into our hearts who commanded light at first to shine out of darknesse 2 Cor. 4. 4. Which can no way more fully be manifested then by with drawing that light somtimes and leaving us to darknesse As why doth hee sometimes assist us in prayer and fill the sailes and againe at sometimes leaves our hearts empty Is it not that we may learne that lesson Rom. 8. 26. That it is the Spirit that helpeth ou● infirmities and that we of our selves know not what nor how to aske Which lesson although he sometimes streightens us yet we are difficult in learning nor are easily brought to acknowledge our dependance on him for his assistance in like maner for the same end doth he sometimes hide and then againe sometimes reveale himselfe to shew that he is the immediate fountaine of comfort The God of all comforts 2 Cor. 1. 4. that so we might know whom to thanke whom to depend on whom to goe to for comfort it being as difficult a thing for us to goe out of our selves and from the creatures for comfort to God alone as to goe out of our selves to Christ alone for righteousnesse Hereby also we see that though we have never so many outward comforts that yet the comforts of our spirits doe depend on God alone For if He in the midst of them withdraw himselfe they all prove but miserable comforters CHAP. XIV A second sort of Ends for the tryall and discovery of graces especially of Faith OTher ends God hath to make tryall of our graces and a discovery of them The same end that God had in leading his people through the great wildernes where no water was where Sco●pions stung them Deu. 8. 16. which was to prove the c. The same ends hath God in suffering his people to goe through this desart barrennesse and darknesse where no light is and where terrours of the Law doe sting them for all those his dealings then were types of Gods dealing with his people now even to prove them and to make tryall of their hearts For the same ends as he left Hezekiah to the power of sin in the point of sanctification namely To know what was in his heart doth he also leave others of his children to the guilt of sinne in the point of

to look for help from him with submission though hee stayes long ere he comes Waiting is an act of faith resting on God and an act of hope expecting help from him an act of patience the minde quietly contenting it selfe till God doth come and of submission if he should not come Therefore sayes the Church being in this very case It is good sayes she to hope Lament 3. 26. and quietly to waite for the salvation of the Lord. It is good indeed to doe so for God will afflict the lesse case you the sooner comfort you the more when he doth come and in the meane while it makes you to possesse your soules and to bee your selves and upholds them and to doe otherwise to be impatient and to give over looking for the Lord as Abaz did is the greatest folly that can be for as Iob sayes Chap. 12. ver 14. If hee shut up there is no opening all the world cannot let you out he keepes the keyes of the dungeon and you must stay his leisure and he stayes but for a fit time to let you out Esay 30. 18. Hee will waite to be grati●●● to you for he is a God of judgement a wise and judicious God and knowes the fittest times and seasons and that he stayes so long is not out of want of mercy for he waits and longs to be gracious but he doth it out of Iudgement and his wisdome sees not a fit time he is grieved as well as you that you are not yet fit for mercy that his mercy would not yet be exalted if he should shew it till you further see your misery and therefore sayes he Blessed are all they that waite for him And as he now waiteth but to be the more gracious to thee so he did heretofore a long while waite for thee that thou shouldest begin to turne to him and said When will it once be Ier. 13. ult Thou madest him stay thy leisure in turning from thy sinne why may he not make thee stay his for the pardon of it And indeed the escaping hell in the end is so great a mercy that it is worth the waiting for all thy daies though thou endure an hell here and gettest not a good looke till the very last gaspe and moment of living therefore put thy mouth in the dust Lament 3 29. and waite quietly if there may be hope at last And waiting thus goe on to use all the meanes of grace more diligently more constantly though thou findest a long while no good by them omit no ordinance God hath appointed for thy comfort and recovery As in a long sicknesse you still use meanes though many have failed as the woman who had the bloody issue spent all upon Physitians in the use of meanes for her recovery That trouble of minde doth onely hurt you that drives you from the meanes that trouble of minde that drives you to the meanes can never hurt you Therefore the devill endeavours nothing more then to keep such soules from the word from good company from the Sacraments from prayer by objecting their unprofitablenes unto them that all is in vaine and that you doe but increase your condemnation But first if thou learnest no other lesson in the use of the meanes but that thou art of thy self most unprofitable and that unlesse God teacheth thee to profit no good is done and so learnest to depend upon God in the ordinance This is a great degree of profiting But secondly as when men are sick and eate and cast up againe you use to say yet take something downe for some strength is gotten something remaines in the stomack which keepes life and soule together So I say here though thou shouldest forget in a maner all thou hearest seemest to reape no benefit by it yet heare for some secret strength is gotten by it And for encreasing thy condemnation know that utterly to neglect and despise the meanes is greater condemnation and know that if thou shouldst use them in a way of dependance obedience to God it would lessen thy condemnation Therefore reade pray meditate heare conferre receive the Sacraments forbeare not these your appointed meales Indeed when the body is sick ye use to forbeare your appointed foode but when the soule is sick there is more need of them then ever All these are both meate and medicine foode physick cordials and all Use reading the word The Scriptures were written for our consolation therefore reade them much attend on preaching for God creates the fruits of the lippes peace Isa 57. So receive the Sacrament often those dayes are sealing dayes goe thou and confesse thy sinnes write over thy pardon put in all thou knowest by thy selfe bring it to Christ to set his seale to it Onely take this caution that thou trust not to the use of the meanes but unto God in the meanes To think oh I shall have comfort by such a man or at such a time in such an ordinance this often dasheth all So beleeve in God as if you used no means and yet as diligently use the meanes even as if your confidence were to be in them Direction 9. To Pray Pleas to be used to God in Prayer for recovery out of this condition ANd ninthly above all things Pray and get others also to pray for thee for God often restores comfort unto such at the request of Mourners for them Isa 57. 18. But yet especially be earnest and fervent in pouring forth thy complaint thy selfe for though the speaking of friends may somewhat further thy suite yet as between two wooers so it must be wrought out betweene God and thee alone in private and his good will must bee obtained by wooing him in secret This counsell the Apostle gives you James 5. 13. Is any man afflicted let him pray And because of all afflictions else this of darknesse in a mans spirit needeth praier the most therefore David pens a Psalme on purpose not for his owne private use onely but for the benefit and use of all other in the like distresse as by the title of it doth appeare Psal 102. A prayer for the afflicted when he it 〈◊〉 and 〈◊〉 out his complaint before the Lord. And this sayes David is my constant practice when my soule 〈◊〉 I poure out my prayer unto thee Psal 61. 3. And it was Christs also for in his agony he prayed yet more earnestly Luke 22. 44. When at any time therefore thy sinnes and Gods wrath meeting in thy conscience make thee deadly sicke as Isay speakes then poure forth thy soul lay open and confesse thy sin and as it will ease thee as vomiting useth to do so also it will move God to pitty and to give thee cordials comforts to restore thee againe Thus David Psal 38. ver 18. being in great distresse ver 2 3 4 5. I will declare mine iniquity and be sorry for my sinne and hee makes it an argument to God to pardon him

his bolts content him not till he enjoyes communion with God till he sees his face in his ordinances Psal 24. 6. This is the generation of them that seek him that seek thy face that is this is the marke the genius the disposition of that generation This you may see in David when his conscience was wounded for that great sinne what was it troubled him Not the want of pardon of sin for the Prophet told him God had pardoned him not the meere stings of conscience and ach of his broken bones but that against thee thee have I sinned so as ease could not satisfie him but further ver 10. Create in me a cleane spirit which hee speakes because he having chewed the cud of that unclean act it had left a soile in his fancy and renew a right spirit within me oh give me grace and truth of heart to thee and oh let mee live in thy presence and see thee and have acquaintance with thee ver 11. the want of this was it that troubled him which till he had obtained he could never be at quiet for hee sought not ease or pardon onely but healing of his conscience by the favour of God and his love shed abroad So as take heed of resting in ease as if your hearts be right you will not you will waite till the Sunne of righteousnesse arise with healing in his wings Mal. 4. 2. Are you now in darknesse full of terrours and Gods wrath you will not rest till that darknesse be dispelled by the arising of the light of the Sun of righteousnesse on you and revealing Gods face in the face of Iesus Christ till his righteousnesse be conveyed to your hearts by some of his wings by some promise by some ordinance of his for the wound being the unrighteousnes of sin nothing but Christs righteousnes will heal it the wound being the want of Gods favour and of the evidence of his being your God the want of his face and good will nothing but the revealing and arising of this in your hearts will heale you for looke what the wound is such is the plaister and indeed this onely heales for though by other meanes the sore may be skinned over and ease gotten yet it will break 〈◊〉 againe So Isa 57. 17 18. I will heale him and how by restoring comforts to him Restore to mee the joy of thy salvation sayes David that the bones that thou hast broken may rejoyce and how heals he him I create of the fruit of the lips peace Hee doth it by some promise or other if the want of the sense of communion with God and absence from him disquiets a man then the heart rests not till it hath found its Welbeloved Cant. 3. 1 2 3 4 5. If doubts that no grace is in the heart then the heart rests not till some grace in truth be evidenced and some such promise made to some grace brought home still look what the trouble is such also must the plaister be and then it is healing Wert ever in the Dungeon what was it freed thee was it Christs righteousnesse laid hold on Gods face revealed thine owne grace with some promise brought home to thy heart that came with a commission to deliver thee then it is right otherwise thy bolts may be knockt off and this but against thy execution ISAI 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light Let him trust in the name of the Lord and stay upon his God SOme gleanings there yet remaine of this Text which I thought good to binde up into one sheafe and thresh out at this time The second Doctrine is That though it may befall one that feares God to walk in darknesse yet but to a few he sayes Who is among you hee singleth such out of a croud if simply he had spoken of those that feare God and obey him without this limitation added and walk in darknesse he might well have spoken thus sparingly who is among you For to the wicked he sayes All you that kindle a fire c. for there are but few that feare God in comparison of them If he had spoken of those that feare God and have been in darknesse for some little while happily some few dayes among many there are yet fewer for there are that walk in the light of Gods countenance to their death and never knew what terrour of conscience meanes but when he shall speak of those that feare God and walk in darknesse and suffer terrours from their youth as Heman did such an one is one of a thousand of such an one he sayes who is among you few have experience of such a condition Iob had friends who certainely were godly for Iob was to pray for them and God said he would hear Iob for them and they as is likely knew many godly men besides Iob yet when this condition of darknesse befell Iob it was so strange a tryall to them that they thought him therefore an hypocrite as never having themselves felt or heard of the like in others When Christ was to goe into his agonie he would not have many of his Apostles so much as by him to be witnesses of it much lesse to feele the like hee takes but two or three The reasons are First Reason 1 Because though all Gods people are fighting men and men of valour yet hee hath but a few champions as David though he had many souldiers yet but few Worthies and therefore calls but a few out to fight single combats with satan and his wrath though he exerciseth them all in lighter skirmishes yet not to fight such bloudy battels Seest thou not my servant Iob there is none like him him God will venture into the field but others his friends hee will not Secondly Reason 2 as he hath few champions able and fit for such an encounter so he hath variety of other temptations to exercise his withall he hath poverty and ill report imprisonment and cruell mockings losse of goods crosses in friends and some have enough to struggle under one of these and there is no temptation but must befall some and seldome all befall one some spirits are so weak as they would faint and not be able to sustain themselves and God never suffers any to be tempted above what they are able 1 Cor. 10. 13. Some mens bodies are weak and if God should rebuke them long for sinne they would be brought to nothing and he remembers they are flesh and stirs not up all his wrath as David sayes Oh suffer me to recover strength Some men God hath present use of in their callings and employments which if they were distracted as Heman was with terrours continually they were unfit for Thirdly Reason 3 God afflicts in this kinde but in case of extremity usually when hee meets with a very froward heart and stout proud spirit a knotty peece Isa 57. 17. If