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
A13810	The holy salutation of the blessed Apostle Saint Jude to the saints and seruants of God. Preached at Pauls Crosse the seuenteenth of Nouember. Anno. Dom. 1611. By Francis Tomlinson, preacher of the Word, and chaplaine to the right honourable, the Lord Ellesmere, Lord High Chancellor of England, and Chancellor of Oxford.	Tomlinson, Francis.	1612 (1612)	STC 24111; ESTC S106618	27,486	59

ipsi eorum pereat memoria They haue iustly perished and let their memories vtterly perish with them Or else in league against the godly in some things though at warres among themselues Psal 9.21 Ephraim against Manasseh Manasseh against Ephraim both against Iudah Herod against Pilate Pilate against Herod both against Iesus The Pharisies against the Sadduces the Sadduces against the Pharisies both against Christ The Pelagians against the Maniches the Maniches against the Pelagians both against true Catholikes The Turke against the Pope the Pope against the Turke both against the truth The Priests against the Iesuits the Iesuits against the Priests both against Protestants Psal 71.10 These are like Dauids enemies they laid waite for his soule and tooke counsell together against him Dissembled and counterfeit peace is when men pretend peace and intend mischiefe So Absolom prepared a feast for his brother Ammon 2. Sam. 13.28 but caused him to be murthered in the midst of the banquet So Ioab spake peaceably to Abner 2. Sam. 3.27 but slew him with his sword So Iudas kissed Iesus Matth. 26 49. but betraied him So the Spaniards in 88. treated of peace but prepared themselues to warre Mel in ore verba lactis fel in corde fraus in factis Ex fraude fallacijs mendacijs toti constare videntur They seeme to be compounded of nothing else but frauds deceits dissemblings lyings Inordinate peace is when the greater and better obeyeth the lesser and inferiour So Adam obeyed Eue when Eue should haue obeyed Adam So reason obeyeth sense when sense should alwaies reason so grace sometimes yeeldeth to nature when nature should alwaies obey grace These kindes of peace saith our Sauiour I came not to bring into the world but a sword Melior est talis pugna quae proximum facit Deo quàm illa pax quae separat à Deo Better is that fight and conflict saith Gregory Nazianzene which maketh a man neere to God then that peace which doth separate a man from God For vbi non est bellum ibi pax peruersa where this kinde of warre is not there is peruerse and inordinate peace Good peace is foure fold 1. With God 2. With the good Angels 3. With our selues 4. With men With God when reconciled vnto God and iustified by a true sauing faith Rom. 5 1. Philip. 1.4 we haue the fauour of God and fellowship in the Gospell this is properly called reconciliation wrought and brought to vs by Iesus Christ who is our peace Pacem euangelizauit ijs qui propè Ephes 2.17 ijs qui procul He preached peace to them that are neere and to them that are a farre off A prioribus p●●fidem iustific●● praesentia rem●tuntur futur● non imputab●tur Being now reconciled to God by Christ we are iustified by faith from our former sinnes our present sinnes are pardoned our future for Christs sake shall not be imputed The second good peace is that which wee haue with the good Angels who are reconciled vnto vs because we are reconciled vnto God And therefore guard vs ward vs pitch their tents round about vs and at the dissolution of soule and bodie carrie and conuey the soule to God to glorie God vseth the ministrie of his good Angels for the good of the elect ●on ex necessi●e non ex me●is Angelorū 〈◊〉 pro sua gra● bonitate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totius ●iuersi not of necessitie not because the Angels haue deserued so great dignitie but of his meere grace and goodnes partly for his owne glorie partly for the good of the Angels partly for the order of the whole vniuersall partly for the greater comfort of the elect and partly for the conseruation and augmentation of loue betweene the godly and the good Angels ●uche de ope● creationis ● 3. cap. 14. that as their loue towards vs is shewed and increased multis magnis diuturnis officijs beneficijs by many great continuall offices and benefits so our loue and reuerence towards them may increase daily more and more The third good peace is peace with our selues This is three fold First when the will and affections renued by grace and obedient to the minde enlightened by the spirit are at peace The second when grace ouercomming our corrupt affections the minde is quieted and calmed The third when the conscience perswaded of remission of sinnes ceaseth to accuse and doth excuse There is a conscience saith Bernard that is good ● de consci●tia sect 2. ● 1784. but not quiet there is a conscience that is quiet but not good there is a conscience that is neither quiet nor good and there is a conscience that is both quiet and good This peace passeth all peace all vnderstanding I meane all created vnderstanding For Quid prodest si omnes laudent conscientia accusat aut poterit obesse si omnes derogent sola conscientia defendat What profit or comfort shall it be to thee Gregor super Ezech. hom 9. if all men applaud thee and thy owne conscience accuse thee or what shall it hurt and grieue thee if al derogate from thee and thine owne conscience defend thee The fourth good peace is with men This is twofold the one ciuill the other Christian Ciuill is when in the outward things of this life men liue quietly and peaceably together such peace was betweene Abraham and Abimelech Genes 21.27 1. Sam. 27.5.6 Iosua 9.15 Such peace was betweene Dauid and Achis Such peace was betweene Iosua and the Gibeonites To this peace the Apostle exhorteth Follow peace with all men Rom. 12.18 If it be possible as much as in you lieth haue peace with al mē Christian peace is a sweet harmony mutual consent and holy concord among the saints and seruants of God This Dauid commendeth O quàm bonum quàm iucundum O how good and pleasant a thing is it for brethren to dwell together in vnity It is not bonum non iucundum but bonum iucundum not onely good but pleasant not only pleasant but good Bona sed non iucunda Iucunda sed non bona nec bon● nec iucunda et bona et iucunda There are some things which are good but not pleasant as Patience and Discipline Some things are pleasant but not good as carnall pleasures and curiosity some things are neither good nor pleasant as enuie and worldly sorrowes and there are some things which are both good and pleasant as honestie and charitie This peace Christ commendeth to his Disciples Be at peace among your selues To this S. Peter exhorteth Be yee all of one minde loue as brethren be at vnitie among your selues This peace is so necessarie and profitable to Christian kingdomes and common-wealths that without this they can not well continue For as to euery well ordered kingdome three things necessarily concurre and are required true pietie honest

of the innumerable benefits which hee hath and daily doth powre out vpon vs Communia specialia singularia Common to all creatures speciall to men singular and peculiar to good men Totum mundum dedit hee hath giuen vs the whole world to be vsed by all Vnicum silium dedit he hath giuen vs his onely Sonne to be beleeued in by all Spiritum sanctum dedit hee hath giuen vs his holy spirit to be receiued by all Quid maius quid melius daret What should hee giue greater or better Howbeit we must not loue God onely for temporall good things for such loue is reprochfull and iniurious to God The reason is Propter quod vnum quodque amatur illud ipsum magis amatur If wee loue God for temporall things only we loue them more then God For cessante beneficio cessat amor If God cease to be good to vs wee will cease to loue him Mali saith Austen vtuntur Deo vt fruantur mundo Vtimur mundo fruimur Deo Boni vtuntur mundo vt fruantur Deo The wicked and vngodly vse God that they may enioy the world the good and godly vse the world that they may enioy God The fourth cause why we loue God is because he hath promised and prepared for vs such good great glorious things euen such as neither eye hath seene nor eare heard nor the tongue of man able to expresse Totus homo implebitur gaudio The whole man shall bee filled with ioy and for euer freed from iniquitie necessity calamity mortality enioying secure quietnesse quiet ioyfulnesse ioyfull blessednes blessed euerlastingnesse and euerlasting happinesse Non de his quae condidit sed de seipso Austen Not of these things which God hath made but of himselfe The maner of our loue towards God is set downe by our Sauiour in the Gospell of S. Matthew cap. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule andd with all thy mind With all thine heart that is feruently with all thy soule that is wisely with all thy mind that is constantly Peter loued Christ feruently Though all men bee offended at thee yet will I neuer bee offended not wisely Master pittie thy selfe not constantly Non noui hominem I know not the man But after Christ had looked backe vpon him hee loued Christ feruently wisely constantly For the loue of his heart so inflamed his zeale the knowledge of his soule so guided it and the constancy of his mind so confirmed it Euseb lib. 2. Cap. 25. that without feare of the crosse hee was crucified for his Master Christ The third loue is that wherewith we loue one another Albeit I trust I may say as Paul wrote to the Thessalonians ● Thes 4 9. Concerning brotherly loue I need not speake vnto you for ye your selues are already taught of God to loue one another Yet the loue of Christ constraineth mee to entreat you that your loue one towards an other may encrease more and more This loue is commanded by our Sauiour Thou shalt loue thy neighbour as thy selfe not prescribing the quantity but the quality of our loue that as we loue our selues truly Omnia bona nobis cupimus quaerimus sectamur omnia mala fugimus cauemus repellimus sincerely continually so should wee loue our neighbours truely sincerely continually Not that we should loue all alike for as wee must doe good to all but especially to them that are of the houshold of Faith so must we loue all but specially them that loue God Meliori maior affectus indigentiori maior effectus tribuendus Melius est amare quàm amari To the better we must beare greater affection to the poorer we must yeeld greater releefe Nor commanding vs to loue none more then our selues for in some cases we are bound to loue another more then our selues as the subiect is bound to loue his Soueraigne more then himselfe being an excellent instrument of much good to the Church and Common-wealth So the Galathians louing Paul more then themselues would haue pulled out their eies to haue giuen them to Paul because hee was the trumpet of Gods glory and so worthy an instrument of Gods grace This loue wherewith wee loue one another our Sauiour commendeth to his Disciples as a sure badge whereby they shall be distinguished from others and knowne to bee his Disciples By this shall men know that yee are my Disciples if ye loue one another To this Saint Peter exhorteth Aboue all things haue feruent loue among your selues To this S. Iohn exhorteth Let vs not loue in word and tongue but in deed and in truth To this Saint Paul exhorteth Be yee followers of God as deare children and walke in loue And in the former Epistle to the Corinthians the 13. chapter reckoning vp diuers excellent gifts peremptorily auoucheth that without loue they are all as nothing where also setting downe the properties of loue amongst the rest as not the least saith that loue suffereth all things pro fratribus enduring any cost labour trauell for their good propter fratres bearing all crosses afflictions persecutions for their sakes à fratribus suffering wrongs and putting vp iniuries at their hands The reasons why we should loue one another are chiefly these Because there is nothing more naturall then that man should loue man Man cannot liue alone without man Homo homini Deus Man is the most excellent creature of God vnder the heauens God loueth all his creatures especially man most especially good men God commandeth vs to loue one another whose commandement not to obey Nefas est It is a wicked rebellious thing All godly men are members of the same mysticall body These haue all one Lord one Faith one Hope one Baptisme one Saluation and shall haue all one glory in heauen essential though not accidentall Hee is then vnworthy the name of a man which with Tymon hateth man He is vnworthie the name of a Christian an which with Iulian persecuteth a Christian What perswasion more effectuall can I vse then that of the Apostle What example more excellent can you follow then that of our Sauiour Collossians the third chapter the twelfth and thirteenth verses vt sancti electi dilecti As the saints of God elect of God beloued of God if you haue any part in these graces election sanctification and the loue of God Put on the bowels of mercy kindnesse humblenesse of mind meekenes long suffering forbearing one another and forgiuing one another euen as Christ freely and bountifully forgaue you euen so doe yee Lastly the Apostle wisheth an encrease of loue Loue bee multiplyed vnto you Because loue is the fulfilling of the law the badge of Christ his Disciples the bond of perfection the bond of the Church the bond of the common-wealth the bond of all good societies it ioyneth God vnto man man vnto God and man to man It enuieth not disdaineth not seeketh not her owne thinketh not euill but suffereth long suffereth all things endureth all things couereth the multitude of sinnes and offences non expiando non veniam promerendo sed fraternè condonando non vindicando non diffamando Not by purging or satisfying for sinnes not by deseruing pardon and binding God to forgiue sinnes but by brotherly forgiuing trespasses not reuenging our selues not defaming others Per amorem Dei amor proximi gignitur per amorem proximi amor Dei nutritur By louing of God our loue towards our neighbour is bred in vs by louing our neighbour our loue to-towards God is nourished in vs. Qui proximum amare negligit Deum diligere nescit Hee that neglecteth to loue his neighbour doth not yet know how to loue God For ●iligi nō potest ●eus sine proxi●o nec proxi●us sine Deo Augustin de ●uitat Dei ●b 14. cap. 7. charitas est motus animi ad fruendum Deo propter ipsum se atque proximo propter Deum I conclude with the blessed prayer of the blessed Apostle Mercie peace and loue bee vnto you Mercy from God the Father the Father of mercies Peace from God the Son the Prince of peace Loue from God the holy Ghost the loue of the Father and the Sonne Mercy the fountaine of saluation Peace the fruit of mercie Loue the fruit of peace Mercy vnto you releasing your sinnes Peace vnto you quieting your consciences Loue vnto you ioyning you vnto God and one vnto another Now the very God of Mercy Peace and Loue giue you mercy peace and loue To whom bee ascribed all glory honour power wisedome might and maiesty now and for euer more Amen FINIS