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
A77358	The vvorks of William Bridge, sometime fellow of Emmanuel Colledge in Cambridge, now preacher of the Word of God at Yarmouth. The third volumn. [sic] Viz. 1. The spiritual life, and in-being of Christ in all believers. 2. The woman of Canaan.	Bridge, William, 1600?-1670.; Greenhill, William, 1591-1671.	1649 (1649)	Wing B4447; Thomason E471_2; ESTC R205749; ESTC R24233	115,073	169

of the world To write an I upon what they do Ye know what that proud King said Have not I built this great Babel Dan. 4.30 Luke 18.11 21. for the honor of my Majestie have not I built it And ye know what the Legal-Pharisie said Lord I thank thee that I am not as other men no Extortioner and the like I fast I pray I give almes He writes an I upon what he does Now the spirit of a Beleever is contrary and though a Beleever say I pray yet he will bite that I in again and he will say yet not I but the grace of God within me He is of a disposition contrary unto that of the world and therefore cannot write an I upon what he does Thirdly Every Godly Gracious man that liveth under the Gospel is very tender of trenching upon or doing any thing contrary to Gods Prerogative unto Christs Prerogative This is the Prerogative of God of Christ to write an I upon what he does Isa 59.19 Isa 43.25 Luke 13.32 I create the fruit of the lips peace peace saies God I even I am he So in many places Go saies our Saviour Christ tell that fox Herod that I work to day and to morrow This is the great Prerogative of God and of Christ for to write an I upon what they do Now Beleevers they are very tender of doing any thing that may intrench upon Gods Prerogative and therefore they cannot write an I upon what they do but deny themselves in Spiritual things Fourthly The more truly any man does Repent the more sensible he is of his own Unworthiness and so the more Self-denying in Spiritual things Ye know how it is with the Prodigal in the Parable when he comes home saies he upon his return Luke 15 18 19. I will go unto my father and I will say I am not worthy to be called thy son make me as one of thy hired servants In my fathers house there is bread and I 'le go home and be contented to be one of my fathers hired-servants Before he went out no Room in his fathers house was good enough for him but now upon his return any room in his fathers house is good enough Before he went out No Diet no meat and drink in his fathers house would serve his turn but away he goes but now in his return In my fathers house there is bread enough saith he And let me be as one of thy hired seruants Thus sensible of his own unworthyness and with self deniall Why because now Repentance had taken hold on his heart Well the more therefore a man does Repent the more sensible he is of his own unworthyness and the more he will deny himself in Spiritual things But I pray what is it that does cause true Repentance Is it the Gospel or is it the Law Nay not the Law but the Gospel Ye know what John said ye know what our Savior said and ye know what the Apostle said for they all preach the same things the same words Repent for the Kingdom of Heaven is at hand They do not say Repent for the kingdom of Hell is at hand repent or ye shall be damn'd but repent for the kingdom of Grace Mercy and of Free-remission is at hand So that it is the Gospel that does work Repentance and therefore it is the Gospel and the Gospel only that does make a man sensible of his own unworthiness and to deny himself in spiritual things Object But it will be Objected now in the Third place How say ye That the Gospel only works this for have we not heard and have we not read That many Moral-men Heathen-men and divers Papists that have written much and spoken much for Humility and Self-Denial yea and have gone very far in the practice of it How therefore say ye That this is only the work of the Gospel that this only is wrought where the Gospel comes inpower in the heart of a Beleever that seeks Justification by faith alone Answ For Answer I grant ye that the very Heathen Papists and Moral men have spoken much and written much concerning Humility and Self-Denial and have seemed to go far in the practice of it I have read of some Papists that have been so abstenious that they have gone up and down from one Tavern to another and from one Feast to another and when men have been Eating and Drinking liberally they have sate down absteining from all Meats and Drinks presenting themselves as patterns of Self-Denial in the point of appetite And indeed we reade of Three Degrees that the more moderate Papists do make of Self-Denial and Humility The first Degree saies Granatensis and divers others is for a man to acknowledge That all comes from God and nothing from himself The Second Degree of Humility is to acknowledge That whatsoever a man hath from God he hath it not from Merit but from Grace and meer Mercy The Third Degree of Humility or Self-Denial is for a man To be Eagle-eyed and quick sighted in beholding another mans excellency but Mole-eyed and not seeing his own Excellency Even thus far the Papists So that I grant men may seem to go very far herein But I speak of Self-Denial in Spiritual things and do we reade of Moral Heathen men and the like that do deny themselves it may be in Words but I say in Practice that do Deny or have Denyed themselves in Spiritual things Take a Moral Civil man and though he may seem to be very Humble and Deny himself yet he is proud of his Humility Saies one Philosopher when he came unto Plato's house and saw his house lie very neat I trample upon Plato's pride saies he But Plato answered again Not without your own pride But now take a Beleever and he doth not only Deny himself but is sensible of his own pride when he is most Humble in that very thing wherein he is Humble Again Take a Moral Civil man and though he may seem to be very Humble and to Deny himself yet it is but in this or that particular thing But now a Beleever Denies himself in all Phil. 3.8 I count ALL things but dung and dross saies the Apostle for Christ Again Take a Moral Civil man and though he seem to be very Humble and to Deny himself yet notwithstanding it is but the Artifice of his Reason and his Resolution If I go on in such and such a way saies he I shall be undone and therefore I must deny my self of this Company and of this Pleasure and so by the strength of his Reason and Resolution he does Deny himself But now a Beleever a Christian he denies himself in Spiritual things by the beholding of Jesus Christ Again Take a Moral Civil man though he may seem to be Humble and Denie himself yet there is no Mysterie no Spiritual Mysterie in his Self-Denial In Gospel-Self-denial there is the Gospel does work Mysteriously like it self it is