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book_n	lord_n	see_v	write_v	3,441	5	5.2956	4	true

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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

Austen himselfe very often vseth that woorthy prayer which Pelagius much disliked as you may see in S. Austens booke De bon perseuer cap 20. Da Domine quod iubes iube quod vis Giue me O Lord ability to doe what thou commandest and command me what thou wilt To which purpose he again most fitly saith in his booke De corrept grat 2. chap. speaking of precepts reproofes and praiers O homo in praeceptione cognosce quid debeas habere in correptione cognosce tuo te vitio non habere in oratione cognosce vnde accipias quod vis habere O man by Gods commandements thou maiest learne what is thy dutie and what thou oughtest to doe by Gods reproofe thou maiest learne it is thy owne fault that it thou canst not doe by thy owne prayer to God thou maiest learne of whom to seeke that it thou maiest be able to doe Besides which vse rightly noted by S. Austen to giue yet further satisfaction to this doubt Is it indeed folly or vanitie as they collect to command man to doe that which is no way in his free will or abilitie to performe What will then or abilitie had dead Lazarus to rise out of that lothsome p●t of his graue when Christ commanded him and said vnto him Lazarus come foorth What power againe or free will to rise from death had either Dorcas or the other maide in the Gospell when Christ commanding said vnto the one and as Christs messenger S. Peter said to the other Maide arise And to omit inti●it like examples what power o● freedome of will had either the i●potent and palsie man that was carried by others to stand vp or S. Peter himselfe to come out of Herods prison wherein he was ●ast lock● and settered with iron chaines when Christ commanded the one to arise and take vp his bed and walke and the Angell from Christ commanded the other to arise quickly and follow him out of the prison Indeed for a mortall man whose words are onely significat●ue or for any creature whatsoeuer by his owne authoritie to haue commanded or exhorted any of these in this sort had beene me●re folly and madnesse but for Christ Iesus and almightie God whose words as the Prophet shewes are not onely significatiue but operatiue d●xit fa●●a sunt whose spirit effecteth what his words betokeneth for him thus to command is so farre from being any token of folly that it is in trueth a most vndoubted argument of his omnipotent Maiestie and of his infinite power And this God himselfe declares in that most liuely type and figure of our regeneration Ezech. 37 What a ridiculous matter might it seeme for the Prophet to command and exhort the dead bones to come together yet when the Prophet at Gods commandement and from God prophecied vnto them and said O drie bones heare the word of the Lord the bones came together bone vnto bone and as he continued prophesying the sinewes and the flesh grew vpon the bones and the skinne couered the flesh And when he againe prophesied vnto the winde and breath saying Come f●om the foure windes O breath and brea●h vpon these the breath came into them and they stood vp and were liuing men Right so in our new birth or regeneration which the Apostle cals our first resurrection though the Prophets and messengers of God prophesie and preach Gods word vnto such as are quite dead in sinne euen meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like to those dead and drie bones yet because the word which they preach is not mans word but Gods which like the bowe and arrowes of Ionathan neuer returnes voide or emptie vnto God though in the reprobate it take no other effect but publish and witnesse vnto them their dutie and so leaue them without all excuse in the sight both of God and men yet in those whom God effectually calleth happily at the first Sermon or exhortation it brings bone vnto bone at a second Sermon or exhortation it brings flesh and sinewes vpon the bones and as Ezechiel with others the seruants of God continue their prophesying and preaching at last euen those dead and drie bones become not onely liuing soules but sanctified temples vnto God Wherefore to end this argument wherein by reason partlie of the obscuritie and partly of the varietie of the matter I haue stood longer then I first intended I conclude this whole point with that short sentence of S. Austen in his 3. booke De lib. arb 16. chap. Deus velle praecepit posse prael uit non impune nolle permisit God commands all men to be willing he giues vnto some his grace to be able he permits others to remaine vnwilling but neuer withall to remaine vnpunished And this be spoken of the author of our sanctification which is God of whom the Apostle heere desires this sanctity when he praied God sanctifie you God of peace The title which the Apostle giues to God is not lightly to be ouerpassed in that he heere calles him the very God of peace And though many reasons might be alledged why God is so called yet for our present purpose I will propose but one which is to put vs all in minde of that Christian charitie peace and concord which ought to be among all Gods children seeing this God who is God and father vnto vs all is the God of vnitie and loue and as the Apostle heere describeth him The very God of peace And truely whether it be to teach vs the necessitie of this lesson or to signifie our dulnesse and frowardnesse in learning and practising thereof or for some other reason I cannot tell but I verily suppose that neither any one doctrine is more often vrged in the whole Scripture then is this doctrine of charitie nor any one sinne more often and more earnestly reprooued therein then is the want of charitie Our Sauiour tels vs that of the two great commandements whereon depends the whole Law and the Prophets the one is this lesson of loue and charitie And lest any should imagine that himselfe had abrogated any part of that law hee renues this precept in a most effectuall maner A new commandement giue I vnto you that yee loue one another as I haue loued you that yee also loue one another By this shall all men know that yee are my disciples if yee loue one another Of this the Apostle testifies The whole law is fulfilled in one word which is this Thou shalt loue thy neighbour as thy selfe He that loueth another hath fulfilled the law for The end of the law is ●oue out of a pure heart Of this S. Iohn saith If any man say I loue God and hate his brother hee is a liar for how can hee that loueth not his brother whom hee hath seene loue God whom he hath not seene Of this S. Peter saith