Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	author_n	church_n	write_v	2,265	5	5.4994	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19551	A sermon of sanctification preached on the Act Sunday at Oxford, Iulie 12, 1607. By Richard Crakanthorp Doctor of Diuinity.	Crakanthorpe, Richard, 1567-1624.	1608 (1608)	STC 5982; ESTC S109018	32,903	41

cause to cut them off for euer Thou shouldest not haue beholden the day of thy brother when he was made a stranger thou shouldest not haue reioiced in the day of their destruction nor haue spoken proudly in the day of affliction neither shouldst thou haue looked on their affliction in the day of their destruction but as thou hast done it shall be done to thee thy reward shall be vpon thine owne head I might adde heereto a further iudgement of God mentioned in the Apostle Whosoeuer hateth his brother is a manslayer yee know that no manslayer hath eternall life abiding in him But hauing spoken thus much concerning that brotherly charitie and peace which wee ought to haue one towards another I would gladly adde somewhat of that peace which we all iointly owe vnto the Church of God Of this peace the prophet Dauid saith O pray for the peace of Ierusalem they shall prosper that loue thee Peace be within thy wals Of this the Apostle saith I beseech you marke them diligently which cause diuision and offences contrary to the doctrine which yee haue receiued and auoid them for they that are such serue not the Lord Iesus for God is not the authour of diuision but of peace in all churches Of this Dionysius that ancient Bishop excellently writ to Nonatus when hee began his schisme as you may see in his epistle set downe by Eusebius in his 6. booke and 44. chap. If you Nonatus haue gone vnwillingly as you pretend from the Church shew it by your voluntary and willing returning to the Church againe Oportebat quidem nihil non ferre ne ecclesia Dei sc●nderes you should haue borne with whatsoeuer rather then haue made a rent in the Church of God It is a more glorious martyrdome to suffer for auoiding a schisme then for auoiding the sinne of Idolatry In the one you suffer martyrdome but for one soule in the other you suffer for the whole Church of God Thus said Dionysius Of this Gregorie Nazianzen was so studious and zealous that when the Church at Constantinople began to be diuided as he supposed by occasion that he possessed that sea he openly said and his speech was much more commendable then his fact Si propter me ista tempestas If this stirre and tempest be for my sake take me cast me into the sea that the storme may cease and the Church may enioy her calme as Ruffinus reports in his 2. booke 9. chap. To this S. Cyprian at large perswaded in his booke de vnitate ecclesia Let no man thinke saith he that the good will depart from the Church Triticum non rapit ventus sed paleas It is not wheate but chaste which the winde blowes away Those can neuer abide in God that will not abide in the vnitie of the Church of God Though such giue their bodies to be burned or to be deuoured of wilde beasts Non est illa corona fides sed poena persidiae That is no crowne of their saith but a punishment for their perfidiousnesse Occidi talis potest coronari non potest A man may happily be killed but neuer crowned in a schisme Of this Martianus though no good bishop most passionately said when Sabbatius whom he had formerly ordained Presbyter began to make a tumult and diuision in the Church Multa satius ●●●sset It had beene much better and I wish rather I had laid my hands vpon thornes then imposed them vpon the head of this troublesome Sabbatius as Socrates relates in his 5. booke and 20 chap. For preseruing this peace Polycarp and other ancient bishops were so carefull that though they di●fered in iudgement about some rites and smaller matters yet neuer for that cause would they breake the vnitie of the Church or make a separation one from another as Eusebius declares in his 5. booke and 23. chap. Friuolum enim quidem meritò indicarunt consuetudinis gratia a se mutuò segregari eos qui in praecipius religionis capitibus cons●ntir●nt saith Zozomen in his 7. booke and 19. chap speaking of Polycarp and Victor They iudged it friuolous and childish and indeed not without cause to disagree and make a separation for customes ceremonies when they did agree in the substance chiefe points of Religion For this S. Austen so earnestly pleads besides many other places thorowout his whole 7. bookes De Baptismo contra Donatistas that I suppose the diligent perusall of those bookes would easily perswade a man that is not too much led with a partiall or s●lfe conceit to do much and to suffer much more for the vnitie and peace of the Church of which hee thus saith Omnia bono pacis vnitatis esse toleranda That all things must be borne with for peace vnities sake cause him euer to shun yea detest a rent or schisme in the church of which he againe saith and prooues it in his 2. booke and 8. chap. That the sinne of schisme is more hainous then is the sin of Idolatry and more peremptorily in his 1. booke contra epist. Parmen 4. chap. sacrilegium schismatis omnia sc●lera supergreditur there is no sin no sacriledge nor robbery so great as is this to rob Gods Chuch of her vnitie and peace But because I hasten to say somwhat of the other points which remaine I will not go forward in this so large and spatious a field but conclude this whole point of peace partly with those words of our Sauiour Haue salt in your selues and haue peace one towards another partly with the words of the Apostle Finally brethren fare yee well be of one mind liue in peace and the God of loue and peace shall be with you And this be spoken of the title that is here giuen to God that he is called The very God of peace Sanctifie you throughout that your whole spirit and soule and bodie may be kept blamelesse The maner of our sanctification which was the third generall point I proposed is heere set downe which is that it must be totall and intire that both our vnderstanding reason which is meant by the spirit and our will and affections which are meant by the soul● and our externall and outward actions which are meant by 〈…〉 may all be holy and so wee whollie sanctified in the sight of God By which integritie of sanctification the Apostle meanes not any such perfection of santitie as is voide of all sinne for the Scripture euerie where doth witnesse that no such sanctitie is to be expected or hoped for while we carry about th●se bodies of sinne The Apostles confesse plainly of themselues and such as are most righteous in this life In many things we sinne all And if we say we haue no sinne we make God a lyar and his word is not in vs. This was the prerogatiue of Christ alone that he knew no sinne and in all