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
A73288	VVaters of Marah, and Meribah: or, the source of bitternes, and strife, sweetned and allayed by way of aduice, refutation, censure, against the pseudo-zelots of our age: by Humphrey Sydenham, master of arts, late fellow of Wadham Colledge in Oxford.	Sydenham, Humphrey, 1591-1650?	1630 (1630)	STC 23574; ESTC S125548	26,958	48

But Hee was made all vnto All partly by commiserating them partly by doing something like Theirs which notwithstanding did not oppose the Law of God or else as Saint Augustine paraphrases it Compassione misericordiae non similitudine fall aciae or else Non mentientis actu sed compatientis affectu Augusi ctiam lib q. 83. q. in his ninth Epistle to Jerome and more voluminously in his booke contra mendaeium 12. v. 1. chapter Neither was he all to All in way of Conuersation onely but also in matters of Discipline and Aduice in which he deales with the Delinquent as a disereet Husbandman with a tender plant or tree He waters it and digs about it and if then it leafe and bud onely and not fructifie He puts his Axe vnto it not to roote and fell it but to prune it He lops off a sprig or a branch but He preserues the body Thus the Inordinate must bee admonished onely not threatned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greeke not Corripite or Castigate as Castellie and Erasmus would haue it but Monete saith Beza Eez. Annot. in 2. Thes 5.14 warne them that are vnruly 1. Thess 5.14 So also the Feeble-minded must bee solac'd and incourag'd not rebuk'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolamini Comfort the Feeble-minded the same chapter and verse Lastly the Weake must not be depressed but supported Support those that are weake among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subleuate hold vp Sustinete infirmu-opitulamini sic ex Ambros Tertul. Bez. vt supra as a Crutch doth a Body that is lame or a Beame a house that is ruined which word hath reference to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Acts Suscipere Infirmos or Sustinere I haue shewed you all things how that so labouring yee ought to Support the weake Act. 20.35 Here then are Weake and Feeble-minded and vnruly and these must be supported and comforted and warnd no more I finde no authority for Indignation I doe for patience for patience to all these nay to all men in the heele and cloze of the same verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be patient towards all men 1. Thes 5.14 and not onely so but to all men with all patience too so Timothy is aduis'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exhort with all long suffering and Doctrine 2. Tim. 4.2 And indeed this Doctrine of Long suffering is a Mercifull Doctrine we seldome finde true patience without Commiseration Mercy is the badge and Cognizance of a Christian It markes him from a Caniball or a Pagan And doubtlesse Those that haue not this tendernesse of Affection whether in the Naturall or in the Spirituall Man are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sauage and barbarous Condition Tygers and not Men And therefore as Mercy diuides a Man from a Beast so doth it a Christian from a meere Man He must be Mercifull Mar. 6. as his Father which is in Heauen is Mercifull O how beautifull vpon the Mountaines sayes that great Oracle of God are the feete of him that bringeth glad tydings of good things Esay 52.7 that preacheth peace that publisheth saluation that saith vnto Sion Thy God raigneth Esay 52.7 Those were said to haue beautiful feete amongst the Hebrewes whose Messages were shod with loy Estius in Rom. cap. 10. vers 15. who spake comfort to the people and not Terror Now what such Ioy and Comfort to the Children of Sion as the glad tydings of good things those excellent good things Preaching of Peace Publishing of Saluation How beautifull vpon the Mountains are the feete of him that doth it Aug. lib. 32. contra Faust c. 10. Quam speciosi pedes as Augustine reades it how Precious or Quàmtempestiui Maturi as Tertullian how Mature and timely Tertul. lib. 5. contra Marcionem cap. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies the Septuagint Quàm pulchri quàm decori how Faire and Comely which some of the Ancients and with them Leo Castrensis in Esay 52.7 S. Ierome haue read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cutting off the three latter vowels which they expound sicut Hora that is as they say sicut tempus opportunum or tempus vernum as the Spring time when all things florish so that making the Text mutilated and impersect they would haue the words runne thus Schol. Roman sequens septuagint Sicut horaa super montes sic Pedes Euangelizantis Pacem As the Spring vpon the mountaines so are the feete of him that preacheth peace where all things are greene and fragrant when we are led into fresh and sweet and pleasing pastures the pastures of the Spirit the Staffe and Rod of the Lord to comfort vs his Peace and his Saluation whereby we may walke cheerefully in the paths of Righteousnes and so following the great Shepheard of our Soules who will feede vs as his chosen flocke wee shall graze at length vpon the Mountaines the euer-springing mountaines the Mountaines of Israel And are the feete of him that preacheth peace that publisheth saluation so beautifull beautifull on the mountaines too what shall we thinke then of the feete of those the Blacke feete of those who like the possess'd man in the Gospell Marke 5.2 still keepe among the Tombes tread nothing but destruction and the graue and as if they still walk'd in the vale of darkenesse and the shadow of death beate nothing but Hell vnto their Auditors which by continuall thundring of Iudgements so shake the foundations of a weake-built faith that they sometimes destroy the Temple they should build vp and in this harsh and austere manner of proceeding they oftentimes exceed their Commission when pressing too farre the rigour of the Law they trench on the liberty of the Gospell as the Disciples did Luke 9.55 who requiring fire from heauen to consume the Samaritans they text it with the seuerity of Eliah 2. King 1.10 As Eliah did vnto the Moabites But the Lord of mercy is so farre from approuing this fiery zeale that Hee not onely rebukes it but the spirit that suggested it You know not of what spirit yee are for the Sonne of Man is not come to destroy mens liues but to saue them Luk. 9.56 And doubtlesse the destroying spirit is not the right Spirit The Holy Ghost you know appeared in the forme of a Doue and as the Doue is without gall so should the Organ of the Spirit be the Preacher Detrabendum est aliquid seuer itati saith Augustine to Boniface vt maioribus malis sanandis Aug. ad Bonifacde Cor. Donat. charitas sincera subueniat Who would not taxe it in a Iudge as a crime and custome too vniust to be mou'd to choller against a Delinquent or Malefactor when charity should guide him and not passion He doubles the offence that doth both exaggerate and punish it That Diuine labours too preposterously the reformation of his hearer that chides bitterly when he should but admonish

and his Church they suffer 'T is not thy carcasse then but thy Charity that casts vp the gratefull Incense and therefore those that glory in their wilfull passions vnder a false name of Martyrdome Heare how Saint Augustine descants on Ecce venitur ad passionem Aug. serm 50. de Verbis Dom. venitur ad sanguinis effusionem vennuur ad corporis incensionem támen nihil prodest quià Charitas deest We offer our Bodies to the stake our Blood to the flames our Liues to the fury of the Tormentors all this is nothing without Charity 't is that makes the Suffering glorious 1. Cor. 13.4 5. If I giue my Body to be burned saith Saint Paul and haue not Charity it profiteth me nothing nay had I all faith so that I could remoue mountaines and haue not Charity I am nothing Not Nullus sum but Nihil sum Not so much not a Man as not a creature nothing Hearken then thou sonne of Tumult whose lips enter into contention and whose mouth calleth for stroakes Thou which raisest tempests in Religion Pro. 8.5 and sowest thy Tares of Faction amongst the multitude thou which bringest in the strange Leauen of New Doctrines and colourest them with thy probable allegations whereby the Consciences of the Simple are intangled and the peace of the Church disturbed though otherwise perchance thou art punctuall enough both in thy conuersation and thy Tenents hast the gifts of Prophecy vnderstand'st all Mystertes and all Language yet because in some things thou hast made a breach of this Harmony in the Church Schismatici qui extra Ecclesians Catho icam praesentem finunt vilam in ignens eunt aeternum Aug. seu potius Fulgent de fide ad Petrum Diaconum cap. 38 thou art a Rebell both to it and thy Christ and except by Retractation and Submission thou art recald to the Fold from which thou hast wandred thou stand'st out-law'd and excommunicate to Heauen and neither Imprisonment nor Death can make atonement for thy Mistreadings Is this harsh 'T is Saint Augustines and he will yet goe farther A Schismaticke brought vnto the take not for that Error which did separate him from the Church but for the truth of the Word and Sacrament which he doth else maintaine suffering the Temporall flames to auoyde the Eternall and beares it patiently though that Patience be commendable and a gift of God yet because in part a Schismaticke not of that kind of gifts which are imparted filijs Ienusalem but to those also which are filij concubinarum saith the Father which euen earnall Iewes and Heretickes may haue and concludes at length that This suffering and patience nothing profits Him towards Heauen but supposes that the great Iudgement will be in this more tolerable to Him Aug. lib. de Patientia cap. 26.27.28 Quàm si Christum negando torme ta mortémque vitâsset Then if by denying Christ he had euaded the cruelty of his Death and Torment in his Booke de Patientia 28. chapter You haue heard what primitiue times haue done for the barke and out-side of Religton the very skin and shell of Christianity Let vs now compare them a little with our owne and wee shall finde that they haue not any-whit gone beyond vs in the Externall profession of sincerity tho in their suffering and Tortures they haue much We haue deceitfull workers as well as they 2. Cor. 11.13 Transforming themselues into the Apostles of Christ 2. Cor. 5.20 which glory in appearance and not in heart We abhorre That Age should out-doe ours either in Hypocrisie or prophanenesse wee haue our Donatists and Catharists and Anabaptists as plentifully as they and some besides They had not the Brownist the Barrowist and the Familist and one more that both fosters and incloses all these may he be whisper'd without offence my Brethren the Puritan but he will not be Titled so the very Name hangs in his Iawes and the chiefe way to discouer him is to call him so That fires and nettles him and so repining at the Name he ownes it and questionlesse 't is his though he shrowd and vaile it vnder the word Brethren in the Text whose Purity consists much in washing of the out-ward man Vide Ro. Art 19. A. 1. prop. vbi cirat H. N. 1. exhort c. 13. § 10. the Brewaists to Cartwright page 39. Barrow in his discouery p. 33. whilst their Tenents looke towards a Legall righteousnesse and a triumphant and glorified condition of man here vpon earth professing by their open Pamphlets that the visible Church the true visible Church is deuoid of Sinne and Sinners and for Manners cannot erre and therefore Paradox it That the Assemblies of good and bad together are no Church but Heapes of prophane men as if in one field Math. 25. there were not as well Tares as Corne in one house vessels of wood and earth as of gold and siluer a Mixture of good and bad Math. 23. in all Congregations which as an Embleme of the Church visible our Sauiour types-out in the parable of the Sower the Marriage and the Virgins Math. 13. Nay his Blessed Spouse of her selfe freely professes her deformity Tho I am comely I am blacke Cant. 1.5 O yee Daughters of Ierusalem blacke as the Tents of Kedar And yet These will haue her all cleane and louely like a face without spot or wrinkle when wee know a Mole or Wart sometimes beautifies a feature and in this Warre of opposites there is both gracefulnesse and Lustre and therefore I suppose the Church was first compar'd vnto the Moone not so much for change as obnubilation being obuious to clouds and Eclipses and when 't is at clearest 't is not without a mole in her cheeke neither at least-wife to an ocular apprehension or if it were all faire and Lueid yet 't is by way of Influence beam'd from a greater light borrowed not her owne so is this of the Church too one un of righteousnesse enlightens Both and therefore Woe vnto them that call Light Darkenes Darknes Light make a Church of it selfe shine which cannot or not shine which might if they were not by others dogmatically perēptorily laying downe that where Errors are there is no True Church when there was neuer any nor will be whil'st 't is militant without them But They are no more of the substance of our Religion or any Essentiall part of our Churches Doctrine Ro. Artie in the Preface then ill humours which be in are of the Body or Dregs in a vessell of wine part of the wine or vessell 'T is true some Ceremonies we retaine yet as matters of Indifferency and not of Substance and these forsooth are so hainous that they are Thornes in their sides and prickles in their eyes matter of Ceremony is now matter of Conscience and rather then subscribe Silence Suspension Imprisonment they venture on and sometimes suffer too where A