Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	bring_v	good_a	tiding_n	2,863	5	11.4428	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45558	The olive-branch presented to the native citizens of London in a sermon preached at S. Paul's Church, May 27, being the day of their yearly feast / by Nath. Hardy ...	Hardy, Nathaniel, 1618-1670.	1658 (1658)	Wing H737; ESTC R17063	35,655	50

stilling of commotions and a sweet agreement of many in one 2. This peace with men is either extera or civilis without or within with forraign countries or domestick Citizens the former is that which is called rest round about which God gave the Jews from the Heathens invasion the later which her is desired is peace within Jerusalem that which is called civil peace and is according to S. Austin Ordinata imperando obediendo concordia civium an orderly concord among the citizens by commanding and obeying Civitas saith one is quasi civium unitas a city is a peaceable cohabitation of Citizens it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Aristotle a communion with one another in regular living so that without peace and order it is not populus but turba a civil society but a giddy multi ude Now though peace is to be had with all men nations people if it be possible and as much as in us lieth to be endeavoured yet peace with one another is principally to be sought after as being of greatest concernment to the safety of the community If there be war without and discord within nothing can be expected but ruine it being in this case with a city to use Greg. Nazianzens comparison as with a ship on a tempestuous Sea when the winds are raging without and the marriners railing within so that in all probability it will sink and perish in the waters If there be peace without and discord within the condition of the city is still desperate though the skie be never so clear yet if a wind be got into the bowels of the earth it will shake if not overturn it But though there be war without if there be peace within the city may probably be safe Unanimous citizens are as Agesilaus said concerning Sparta the best walls to a city in which respect it was wittily returned upon Caligulas wish that the people of Rome had but one neck intimating his cruel desire to cut them off at a blow Thou art mistaken Caesar had they but one neck fortior illa foret it would be the stronger to make resistance no mervail if the Oracle advised the Athenians when they were to wage war with the Sicilians that they should carry Minerva's Priest with them whose name was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth peace It is very observable to this purpose what great care hath alwaies been taken for preventing intestine commotions that phrase of the Prophet Zacharie Execute judgement in your gates implieth that the Courts of Justice among the Jews were in the gates of the city and why so say some Satyrically that the simplicity of the countrey might not be poysoned by conversing with the subtile citizens say others more suitably to my present purpose Ut civi●atis populus esset pacificus discordes ingredi non liceret that the city might be at quiet suits and contentions at law were to be in the gates It was appointed by the people of Rome that the Senate should sit in the Temple of Concord Crates the Philosopher made it his business to find out and compose differences among the inhabitants and Alexander ab Alexandro tells us of an officer at Athens constituted for this onely end to make up breaches among the Citizens yea it was a law among the Troglodites that if there were any disturbances upon the very naming of peace though but by a woman or a child all was husht no wonder if Davids word and wish concerning Jerusalem is peace be within thee 2. Having opened the nature of the benefit it now remaineth that we take view of its excellency as it is construed in that other word Good for though taking peace in its narrow notion we may construe good in a way of amplification as if the Psalmists meaning were I will not onely say peace but I will seek all manner of good yet I rather incline to look upon good as Synonymous with peace To this agreeth that Antithesis of peace and evil I make peace and create evil and to this purpose it is that publishing peace is twice in the same verse said to be the bringing good tidings Unum Bonum in metaphysicks are convertible terms and here good is as it were appropriated to peace nor is it without good reason and that up on a three-fold account in as much as 1. Of all good things peace and especially civil peace is the best as health in respect of the naturall so peace in respect of the politick body is the chief comfort Plutarch reckoning up those good things which are needfull for a city begins with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} peace and concludeth with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} concord Indeed this comparison must be limited to things of the same kind and with this restriction whatever is said of the excellency of peace is to be understood outward peace is not better than inward grace but it is better than all other worldly enjoyments they are as the milk this as the cream they are as the grass this as the flower they as the starrs this as the sun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is S. Chrysostomes phrase nothing is equall with peace {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So Synesius concordis most excellent {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} So S. Basil it is the most superlative blessing with which accord that of the Poet Pax optima rerum and as war being the worst of miseries is emphatically called evil so peace being the best of comforts is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} called good 2. Without this nothing is good S. Paul resembleth peace to a bond and very aptly since that which keepeth all our comforts together is peace the Psalmists phrase is not onely the Lord will give but he will bless his people with peace as if nothing we enjoy were blessed without peace what light is in the world that is peace in a city nothing would be amiable without light nor can any enjoyments be comfortable without peace Very appositely to this purpose is that of Gregory Nyssen Suppose saith he a man to have all those things which in this world are esteemed precious wealth health wife children parents servants friends pleasant gardens stately palaces large parks or whatever else is invented for delight {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if all these be present and peace absent what is the gain of them when as war hinders the fruition of and contentment in them That prayer of the Church Lord thou wilt ordain peace for us for thou also hast wrought all our works for us may very well bear a sense to this purpose as if she would say Whatever works thou hast wrought

will seek If you please more particularly to consider who this person was you shall find him to be both a King and a Prophet and so it lets us see that the publick peace and good ought especially to be the care of two sorts of persons namely Magistrates and Ministers 1. I a King To whom should the peoples good and peace be more precious then to their Rulers It is well observed that the Hebrew words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are the same Radicals transposed whereof the one signifieth to Rule and the other to be Peaceable intimating Quod dominatores debent vacare paci that they who are in Authority should especially mind the peoples tranquillity When Saint Paul explicitly bids the people pray for Kings and all in Authority that under them they might live a quiet and a peaceable life he doth implicitly instruct Kings and Governours what should be their care that the people may live peaceably under them Non mihi sed populo was Trajans word and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is not unfitly derived from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} good Princes have ever looked upon themselves as constituted though not by the peoples power yet for their good and that the sword which God puts into their hands is for the preservation of the peoples peace 2. I a Prophet Though the Ministers chief work is to reconcile men to God yet his endeavours must not be wanting to reconcile man to man indeed there is a peace of carnal security which we must strive to disturb wo to us if we sooth up men and say peace peace to them in their evil wayes But still the peace of civil tranquillity is that which we must be careful to promote Levi had his name in Hebrew from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifieth to joyn to teach the Tribe of Levi that union not division should be their design Aaron the High Priest had Pomegranates and Bells together round about the bottom of his Vestment the Pomegranate having many kernels within one circumference is an emblem of peace and unity and the Bells being joyned with the Pomegranates teacheth Gods Priests that peace should be a principal subject of their preaching We must be O that too many among us had not been Trumpets of Sedition and contention but Bells with Pomegranates perswaders to peace and love Those whom our blessed Saviour chose to be his Disciples and Apostles were not hollowing Hunters but still Fisher-men The Priests of Juno were called Melissae we must be laborious Bees without a sting of anger except it be against sin and as Christ said of his Spouse the Milk of Love and the Honey of Peace should be still under or rather on the tip the top of our tongues But yet we must not thus confine the consideration of the I David was bound not onely as a King and a Prophet but as a Servant of God and a Member of Jerusalem to seek its good and so none is exempted from this duty Some Expositors conceive the three last verses of this Psalm to be one continued form of prayer prescribed by David to all the people and in this notion the I is every one of what calling and condition soever There is no man who is not obliged according to his place and calling to endeavour the common welfare S. Basil complained in his time I wish there were not too just cause of complaint in all ages that men are wont every one to withdraw his own shoulder from the publick burden {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and transfer the care of things of general concernment upon his neighbour by which means it cometh to pass as that Father well observeth that whilest each man having the same mind neglects the publick good before he is aware he brings a mischief upon himself Let no man therefore look upon himself as unconcerned in the common interest and if he cannot by any other way let him however seek it by his prayers Any man though blind as Bartime●s lame as Mephibosheth and poor as Lazarus may yet say peace be within thee nay though he be dumb as Zachary he may say it in his heart which is an acceptable prayer to God it is that which every one may and if he will approve himself to be such an one as David was must doe But when is it that David will set about this work to this the Answer is given in the Adverb and the Tense 1. The Adverb is now which may be looked upon in a double reference 1. To the present state and condition of Jerusalem concerning which the Psalmist saith that it was a City compact at unity within it self and if so may some say why will David say now peace be within thee We do not usually crave what we have but what we want nor seek what we enjoy but what we need To this it is justly returned that we both may and ought to pray for and endeavour the continuation of those blessings we already enjoy non minor est virtus said he of victory it is true of peace which we must be as careful to preserve as to procure be the dayes never so Haldcion we must not think we have clipt the wings of peace so that it cannot fly from us and therefore must strive to keep it with us We are deceived if we think our mountain at any time so strong that it cannot be moved When the Sea is calmest and the Skie brightest on a sudden a storm a cloud may arise and therefore it is our wisdom to pray for dayly bread though our buttery be full for health though we are well and for peace even when all is quiet 2. To the present temper and disposition of the Psalmist Now that is while his heart was warmed with zeal to Jerusalem having fixed his meditations on her he resolveth to engage himself to pray for her peace and seek her good it is no small piece of pious wisdom to watch our own hearts and not to let go the opportunities of engaging them to the exercise of any duty Indeed whosoever observeth his own heart shall find it very deceitful It was holy Bernards complaint nihil corde meo fugacius nothing is more slitting then my heart and therefore at any time when we find out hearts in a good frame to any service of repentance or charity piety or prayer it should be our care not to let it slip but improve it to the best advantage 2. But will he only do it now nay it is the future tense in both verbs I will which implyeth a fixed resolution of continuing in prayer and endeavour for Jerusalems good The Septuagint useth the preterperfect tense I have the Adverb Now is of the present time and the Hebrew