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A19551
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A sermon of sanctification preached on the Act Sunday at Oxford, Iulie 12, 1607. By Richard Crakanthorp Doctor of Diuinity.
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Crakanthorpe, Richard, 1567-1624.
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1608
(1608)
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STC 5982; ESTC S109018
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32,903
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41
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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 scâ—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 â—â—â—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 diâ—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 consâ—ntirâ—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 sâ—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 scâ—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 soulâ— 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 thâ—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
so the word doth there rather signifie then the soule seeing good works doe not animate or giue life to faith but as an effect doth follow it as S. Austen truely declares as without breath then the body both is and thereby is knowen of all to bee but a dead body so that faith which breatheth not foorth in good works both is in it selfe is thereby also euidently discerned and knowen of all to be a dead faith which can neither saue nor as the Apostle teacheth iustifie a man in the sight of God for a true and iustifying or as S. Austen calles it an Euangelicall faith doth euer worke by charitie Galath 5. And of it S. Austen saith Iustificatus per fidem quomodo potest nisi iustè operari Hee that by faith is iustified cannot but worke the actions of iustice And more plainely in the 23. chap. of the booke before alledged Inseparabilis est bona vita a fide imo verò ca ipsa est bona vita A good life is neuer seuered from faith yea rather faith is a good life it selfe It is a memorable story which Ruffinus sets downe in his 2. booke and 6. chap. of one Moses an holy man in the primitiue church who being to be ordained a Bishop refused to haue Lucius a wicked persecutor to lay his hands or giue consecration vnto him At which Lucius disdaining and supposing hee had taken some exception to his faith If you be ignorant said he or misinformed of my faith I will recite and relate my beliefe vnto you You need not said Moses recite your faith vnto me I know it wel enough so many seruants of God that you haue condemned to the mines and minerals so many bishops presbyters deacons that you haue banished so many Christians that you haue deliuered some to the fire and others to the fury of wilde beasts these doe report and make knowne your faith vnto me Nunquid verior potest esse fides quae auribus capitur quà m quae oculis peruidetur I wil rather beleeue mine owne eies and your actions concerning your faith then your bare words and profession To which purpose S. Austen saith in his 3. tract vpon the epistle of S. Iohn Non attendamus ad linguam sed ad facta Let vs not looke to a mans words but to his works he that in works denies Christ he is an antichrist Opera loquuntur verba requirimus His works doe speake what he is we need not seeke to his words I might heere iustly and would the time haue permitted I would more at large haue refelled that most shamelesse slander which they haue deuised against vs that wee prohibite and contemne good works as Bellarmine was not ashamed to publish in his booke called Iudic. de lib. concor and 7. lie that wee account men free from doing of them or obseruing the law of God as he again without al truth hath affirmed in his 4. booke of Iustif 1. chap. Yea further that we teach Licere quod lubet that a man may liue as he list as Dominicus Soto reporteth in the Preface of his booke De natura grat which he offred to the Councel of Trent For answer whereunto though we doe most truely teach both out of the Apostle that we are not iustified by the works of the law but by faith out of S. Hilarie that â—ides sola iustificat faith onely doth iustifie and out of S. Austen that Fides sola mundat out of S. Ambrose that a wicked man is iustified before God Persidem solam by faith onely and out of S. Ierome that God doth iustifie a wicked man per sidem solam by faith onely and out of Origen Dicit sufficere solius fidei iustificationem the Apostle teacheth that iustification by faith onely is sufficient which hee by diuers examples at large declares in those who as he saith fide sola iustificati sunt were iustified by faith onely out of S. Chrysostome Why bringest thou other things Quasi fides sola iustificare non sufficiat as if faith onely could not iustifie thee why dost thou put thy necke into voluntary bondage vnder the yoke of the law that is a sure argument of distrust and want of faith and to omit many others out of S. Basil that this is full reioiceiâ—g when a man knowes himselfe to be void of iustice sola autem sia in Christum iustificatum But by faith onely to bee iustified though this we constantly and truely teach for which doctrine of sola â—ides which they call heresie we with all these holy men are condemned this day yet are we so farre from despising and much more from forbidding good workes as they vniustly slander vs that we euery where professe and teach of them with S. Bernard that they are via regni non causa regnandi the way that wee must walke to â—eauen though not the price to purchase heauen that they are necessarie necessitate praesentiae though not necessitate efficientiâ— necessary to be in those that are iustified and shal be saued though neither to concurre to the act and worke of their iustification nor to the merit and woorth of their saluation Yea and euen in â—he very article of that publike confession which Bellarmine there handleth and in vaine striues to confute it is expresly affirmed Docent nostri quòd necesse â—it bona opera facere we teach that it is necessary for Gods children to doe good works and to walke in them A very pregnant coniecture that the Iesuit could not without some checke of conscience so willingly and wittingly oppugne an euident and knowne trueth With which short and vndeniable answer contenting my selfe at this time and for a further refutation of that slander referring euery man to all our writings and sermons wherein we doe both more earnestly perswade vnto and more truely magnifie prize good works then doe any of their sworne professors to the triple crowne of Antichrist For conclusion of this whole point I exhort and beseech you all so to liue in sanctitie and abound in the fruits of faith that by our good workes we may stoppe the mouths if it be possible of those that so maliciously speake euil of vs as of euill doers and that the trueth of our faith may be beâ—ter witnessed by our workes then by our words and by our godly conuersation rather then by a verball profession Take heede yee be not â—ike those whom the Apostle condemnes They professe they know God but in their workes they denie him Hast thou faith Shew it saith S. Iames by thy works Let ours saith the Apostle learne to shew foorth good works that they bee not vnfruitfull and with our Sauiour I conclude Let your light so shine before men that they may see your good works and glorifie your Father which is in heauen And this be