suppose no man so blind as not to perceiue nor so maleuolous as with thanksgiuing not to acknowledge And for my owne part I suppose and dare confidently auerre that neuer was this Iland in any age so abundantly I say not furnished but euen blest and beautified not onely with the substance but with the ornaments also of all learning as in this our age and in the two most happy raignes of this and our late both most renowmed and incomparable Princes since those darke mistes of superstition and Idolatry haue beene dispelled and abandoned Now this I pray with the Apostle that yee may abound yet more and more in knowledge and in all iudgement but my speciall prayer for you is the same which our Apostle heere vseth that both yee your selues and all your learning and studies may be sanctified vnto God That yee would ioyne as S. Peter exhorts with your knowledge temperance with temperance patience with patience godlinesse with godlinesse brotherly kindnesse with brotherly kindnesse loue for if yee doe these things yee shall neuer fall Esteeme all other kâ—â—â—ledge yea all things els whatsoeuer with the Apostle but as losse and dung for the excellent knowledge of Christ Iesus our Lord euen this practicke knowledge of which Saint Iohn testifieth He that saith he knowes him and keepes not his commandements is a lyar and the trueth is not in him and of which our Sauiour saith This is eternall life to know thee to be the onely very God and him whom thou hast sent Iesus Christ. And seeing sanctitie and holinesse is both the badge and cognizance of Gods children and seruants the end of their vocation and calling the onely meanes to make all other gifts of God to be true blessings vnto vs without which they are indeed blessings in themselues but to vs they shall be turned as the Prophet saith into cursings I conclude this my exhortation vnto you with those fewe but most effectuall words of the Apostle Follow peace with all men and holinesse without which no man shall see the Lord. And this be spoken of the first point namely the subiect of the Apostles praier which is sanctification and holinesse God sanctifie you The second point which I proposed was the author and worker of this sanctification and that is heere set downe to be God himselfe God sanctifie you for whence els can any sanctitie or holinesse proceed but onely from him who is first of himselfe and essentially holy yea as S. Austen shewes euen holinesse it selfe and therefore called the holy one of Israel of whom the Seraphins sing holie holie holie is the Lord of hosts and then is effectiuely holie as causing and working holinesse in others as himselfe doth often witnesse I the Lord doe sanctifie you whom the Apostle calles the Father of lights that is of all shining vertues and the spouse in the fourth of Canticles the fountaine of gardens because from him alone doth spring and issue all those odoriferous graces and gifts of pietie which are more pleasant vnto God then are all the beddes of of myrrhe and spices of whom S. Austen most truely saith Quantacunque bona quamuis magna quamuis minima esse non possunt nisi ab â—o a quo sunt omnia bona Euery good gift and euery perfect gift commeth from aboue euen from the father of light Now as God worketh in vs this sanctitie and holinesse so is he the onely worker and sole agent therein without any helpe furtherance or cooperation of our selues of our free will or of any power or facultie that is in man for the naturall man perceiues not the things that are of God neither can he for they are euen foolishnesse vnto him and the wisedome of the flesh is enmitie with God and of our selues we are not sufficient to thinke any thing that belongs to pietie and Gods seruice as S. Austen expounds it but all our sufficiencie is of God And most cleerely Philipp 2. It is God that worketh in vs both the will and the deed to which purpose S. Austen excellently saith in his Enchâ—â—â—â—d Lâ—urent 32. cap. Nolentem praeuenit vt velit volentem subsequitur ne frustra velâ— God at the first by his preueâ—â—ent grace doth worke this in vs to be willing and after with his subsequent grace he accompanies vs that being willing we should not will in vaine And againe in his booke De grat lib. arbitr and 17 chap. Vt velimus sine nobis operatur cum autem volumus sic volumus vt faciamus nobiscum cooperatur God without vs or any helpe or worke of ours doth make vs willing and he doth cooperate worke with vs when we are made willing It is most sure indeed as he saith that it is we that will when we are willing but it is he that makes vs to be willing of whoÌ„ it is said The will is prepared of the Lord. Velle currere meum est sed ipsum meum sine dei semper aâ—xilio non orit meum saith S. Ierome ad Câ—esiph To will is mine to worke is mine but euen this that is mine without Gods speciall and continuall helpe cannot be mine All which S. Austen fully expresseth in the place before alledged Sine illo vel operante vt velimus vel cooperante cum volumus ad bona pâ—etatiâ— opera nihil valemus Without Gods operation to make vs willing and cooperation when we are willing in the good actions of piety we are neither able nor willing to worke any thing This the Scripture further to declare teacheth vs that the vnregenerate man is dead in sinne and trespasses And most significantly is he said to be dead in sin for though it be most true that by the transgression and fall of Adam the naturall faculties of mans minde are not extinct nor abolished yet are they so exceedingly maimed and weakned thereby that they which were before naturales potentiae as the Logicians call them that is naturall powers and abilities are now by reason of that originall transgression of our nature become in man naturall impotencies and debilities And they which in the integritie of mans nature had strength and power both to will and to performe the works of pietie and grace are now in the infirmitie and corruption of the same nature disabled wholly to the works of grace and retaining onely an ability to the works of nature to all and euery action of piety and grace are as the Apostle after him S. Austen teacheth wholly dead and quite lost in this state no more able to will or mooue to any action of grace then is a dead man in nature able to will or mooue to any action of nature For which cause the Scripture calles our conuersion vnto God sometimes a resurrection from death sometimes a new creation in Christ but most vsually a new
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
A SERMON OF Sanctification Preached on the ACT Sunday at OXFORD Iulie 12. 1607. By RICHARD CRAKANTHORP Doctor of Diuinity LONDON Printed for Tho. Adams 1608. To the right Worshipfull his most louing Patron Sir IOHN Lâ—Vâ—SON Knight R. C. wisheth welfare and prosperity SIr I willingly acknowledge that by two assured bands of loue and duty I am obliged vnto you The former arose from that vnsained affection which I euer bare from my first acquaintance in our Colledge towards those three Gentlemen your sonnes In whom I haue alwaies both entirely loued and honoured those excellent vertues which giue an assured promise of much comfort to their Parents and fruit vnto their Countrey and of their happie succeeding in those vertuous steps of piety and true honour which both your selfe and their most renowmed Grandfather of honourable and blessed memorie Sir Walter Mildmay haue trode before them I am further engaged vnto you by that most louing respect it pleased you to haue of me when contrary to the corrupt custome of many Patrones in this age of your owne accord you called me to this place my selfe being farre absent and neither knowing nor once dreaming thereof In regard of both which if I present vnto you these small fruits of my studies in that place which by your meanes I quietly enioy I nothing doubt but you will receiue them not onely as an assured pledge of my loue vnto you but specially as a fit argument whereon to exercise your religious meditations and retired thoughts amids those manifold encombrances and troubled affaires which you now sustaine to all which wishing an happy end and issue and to your selfe encrease of all Gods graces and blessings I take my leaue From Black Notley in Essex this first of Decemb. 1607 Your Worships in all duty RICHARD CRAKANTHORP A SERMON OF Sanctification 1. THESSALON 5.23 Now the very God of peace sanctifie you throughout and I pray God that your whole spirit and soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ. WHat blessing the Apostle praied for the Thessalonians in this his conclusion and valediction vnto them the same do I wish vnto you Reuerend and right Worshipfull beloued in our Lord and Sauiour Iesus Christ in this which I intend to be my last speech in this kind and my valediction to this place to which with the like euen the same Christian duty but with farre more and more effectuall bands of priuate affection I am more neerely tied and linckt than was euer S. Paul as I suppose to the Church and Saints of Thessalonica In the Apostles praier there are foure seueral points to be considered First the blessing which he praied for and that was sanctification and holinesse Sanctifie you and keepe you blamelesse Secondly the Author and worker of this sanctification and that is God who is heere described by one speciall title noting both his loue vnto vs and our loue one toward another The very God of peace sanctifie you Thirdly the maner of this sanctification which is that it must be totall and entire whereof two speciall branches are heere set downe The one internall in the spirit that is in our mind or vnderstanding and in our soule that is in our will and affections The other externall in our bodies and outward actions Sanctifie you throughout that 〈…〉 spirit and soule 〈◊〉 body may be kept 〈◊〉 The Fourth and last is the time and continuance in this sanctification and that is vnto our dying day Vnto the comming of our Lord Iesus Christ. Of these points while according to the strâ—â—tnesse of this time I shall entreat I earnestly desire once againe of our God the aâ—â—â—stance of his holy spirit and of you your Christian and wonted patience and attention Sanâ—â—ifie you The first point is the blessing which the Apostle wisheth to them namely sanctificaâ—ion and holinesse A duty so often required of vs in holy scripture that I may truly say of it the whole Law the Prophets and the Apostles do all aime at this In the 19. of Exod. God seueâ—ing his people from all other nations makes sanctity and holinesse to bee the badge of them If ye will heare my voice indeed and keep my couenant then shall yee bee my chiefe treasure aboue all people ye shall be also a kingdome of Priests and an holy nation vnto me In the 4. of Esay the Prophet saith of all Gods children They shall be called holy and euery one shal be written among the liuing in Ierusalem And againe Thy peo shall be all righteous And they shall call them the holy people the redeemed of the Lord. And in another place telling euery one of Gods children ye shall bee named the Priests of the Lord and men shall say vnto you The ministers of our God from hence he exhorts and perswades them all vnto sanctitie and holinesse Be ye cleane yee that beare the vessels of the Lord. The same reason doth Saint Peter vse in his 1. epist. chap. 2. Ye are a chosen generation a totall Priesthood an holy nation a peculiar people that ye should shew foorth the vertues of him that hath called you What a motiue and spur ought thiâ— to bee vnto vs to lead a sanctified and holy life that God himselfe doth professe of aâ—l such and of such only that they are his chosen and elected children that they are his chiefest treasure on which his heart is set as himselfe doth witnesse Eâ—ay 62. where speaking to euery one of his children hee saith Thou shalt bee called Hephzabah for the Lord delighteth in thee that they are to him for their renown as kings for sanctity as a kingdome of Priests That as the Priests in the old Law were not only to haue Vâ—im and Thummim vpon their breast plate to signifie that inward light of knowledge and perfection of piety that should bee in their hearts but to weare also a plate of pure gold vpon their foreheads whereon was engrauen as on a signet Holinesse to the Lord. So euery true Christian and childe of God being now by Christ himselfe and by his spirit appointed and anointed to be a Priest vnto God to offer vp not only those other spirituall sacrifices of praier praise and thanksgiuing which the Prophet calles the Calues of our lips but that which the Apostle reckons as the chiefe sacrifice of all other to offer vp our selues our soules and bodies as a liuing sacrifice holy and acceptable vnto God they should all so shine foorth in piety and in the vertues of a godly life as if continually they did weare that Leuiticall plate or had engrauen in Capitall and faire letters vpon their foreheads that is in true and reall actions of their liues and conuersation Holinesse vnto the Lord. Let me then in a word exhort and beseech euery one of you to embrace this sanctity and holinesse of life Ye are the houses
yea the temples of God now the temple of God is holie which ye are and holinesse becomes the Lords house for euer ye are the children of God and therefore must beare the print and image of your father which is righteousnesse and true holinesse that as he which hath called you is holy so ye may be holy in all maner of conuersation because it is written Bee ye holy for I am holy Yee are fellow Citizens with the Saints let your conuersation as the Apostle saith bee in heauen that is an holy conuersation which is in truth an heauenly conuersation as first descending from God and from heauen and then most vndoubtedly making you to ascend to God and vnto heauen Sanctitie and holinesse is the very end of our election for God hath chosen vs that wee should bee holy and without blame before him It is the end of our redemption for Christ hath redeemed vs that we being deliuered from our enemies should serue him in holinesse and righteousnesse all the daies of our liues It is the end of our vocation that euery one should possesse his vessell in holinesse and honour for God hath called vs not vnto vncleannesse but vnto holinesse Without this had ye all the blessings that mortality doth possesse or mans heart can desire yet neuer can they bring either true happinesse or sound comfort vnto the mind Riches are accounted a great blessing of God and indeed they are euen a crowne of glory when they are found in the way of righteousnesse but without sanctity all the wealth in the world is woorse than pouerty A small thing that the righteous hath is better than great riches of the vngodly Better is a little euen a morsell of bread and a dinner of green and sowre herbs with the seare of God and with righteousnesse than is a stalled oxe and the reuenues of iniquitie Godlinesse of it selfe is gaine yea as the Apostle saith it is great gaine for it hath the promise both of this life and of the life to come and by it we assuredly gaine Gods fauour in this present life and eternall felicitie in the life to come And no good thing shall God withhold from him that leades a godly life but of all other gaine and aduantage without this it is most true which our Sauiour saith What aduantageth it a man to gaine the whole world and lose his owne soule Or what canst thou or any man giue for the recompence of his soule vnto God Honour and renowne a great blessing of God God himselfe threatning it as a curse vnto the wicked that hee will make them a reproach a prouerbe and a common talke among the people yea a detestation and hisling as the Prophet speaketh but except the ground and foundation of a mans honor be sanctitie and holinesse whose praise as the Apostle saith is not of men but of God all our honour is nothing else but an idle bruit and blast of the people a vaine tympany and swelling of a mans name whose root as the Prophet saith is rottennesse and the bud thereof shall vanish into dust yea into dung In the 1. Chro. 4. It is said of Iabesh that he was more honourable than his brethren and the reason is set downe in the next verse for Iabesh called on the God of Israel that is was a religious and holy man On the contrary 2. Chron. 26. It is said of Vâ—ziah when hee had lifted vp his heart against God Thou hast transgressed thou shalt haue none honour of the Lord. God makes no other reckoning of the wicked and vngodly be they neuer so glorious in the reputation and eies of men but as of ignominious and vile persons And so hee expresly cals them Psa. 15 In whose eies a vile person is contemned and that wicked king Antiochus who was surnamed by men Epiphanes that is illustrious and glorious yet euen this Epiphanes in the 11. of Daniel is entituled by God himselfe a vile person In his place shall stand vp a vile person Whereas all the godly and holy seruants of the Lord in the 4. of Esay are not only called glorious The bud of the Lord shall be beautifull and glorious but euen glory it selfe Vpon all the glory shall be a defence that is vpon all Gods children The reason of all which is either that which S. Peter giues 1. epist. 4. chap. Because the spirit of glory which is the spirit of sanctification doth rest on them or else that which God himselfe giues 1. Sam. 2. Them that honour me will I honour but they that despise me they shall be despised Learning and knowledge a singular rare blessing of God of which S. Austen truly saith in his fourth booke of Confess and 16. chap. Scis tu Domine Deus quòd celeritas intelligendi discendi acumen donum tuum est sed non inde tibi facrificabam Both the sharpnesse of wit to apprehend and quicknesse of vnderstanding to discerne and iudge they are both thy gifts O God though oftentimes for these we do not sacrifice to thee but to our selues But had wee all the learning that mans wit can comprehend knew we not only fiue and twenty as did Mithridates but all the languages and tongues of men and Angels knew we all secrets and all prophesies and in a word had we as the Apostle saith all knowledge and yet had not sanctity and holinesse which is contained in the loue of God and of our neighbours as S. Austen rightly expounds it I might truly say not only with the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all this knowledge were as nothing but more peremptorily with the Apostle we our selues were nothing The reason whereof S. Austen giues in his fift booke of Confess and fourth chapter Infoelix homo qui sâ—iat illa omnia te antem nesciat Beatus antem qui te scit etiamsi â—â—la nesciat Qui verò te illa nouit non propter illa beatior sed prepter te solum beatus est Wretched man were hee that had learned all other things yet had not learned God and godlinesse but he is a happie man that learns this though he neuer learne ought else but this And he that knowes both this and other things is not more happie for knowing them but he is only happy for knowing thee O God How greatly God hath in his mercy enriched with all kind of knowledge this our most flourishing church and kingdome and heerein this and the other Sacred fountaines of learning fâ—om which as from the 2. great riuers of Eden so many streams of liuing water haue beene and are daily deriued that they haue not onely moistned the neere gardens of the Lord but like the ouerflowings of Iordan haue abundantly watered the whole land euen from Dan to Beersheba I
Aboue all things haue feruent loue among you And to omit other testimonies S. Austen often and truely saith of this that without it multa sancta haberi possunt sed prodesse non possunt faith knowledge and many gifts and graces of God without charitie may be in a man but without charitie they can neuer profit a man I haue heeretofore in my cursorie obseruations vpon the 1. to Titus spoken somewhat of this point in the hearing of diuers of you and being now occasioned by my text to handle the same point againe though it were not hard to finde varietie of arguments in a matter so plentious that I may truly say non copia sed modus quarendus est yet let it not seeme grieuous vnto you which to me seemes most conuenient and which the Apostle teacheth to be for you a sure thing if from that same fountaine of loue and dutie which I haue vnto this place I recommend vnto you some part of that same exhortation from the same God of peace Let me first say vnto you as Moses once said to Gods owne people Deut. 2â— Let there not be among you any root that brings foorth gall and wormewood Your Colleges they are seminaries of pietie nurseries of Religion and vertue and like the house of Bethel or the garden of Eden they are the verie houses of God and pleasant gardens of the Lord the trees of knowledge and trees of life which are the best nay the onely timber wherewith to builde the temple and sanctuary of God must so successiuely grow in these gardens that it may euer truely be said of them anulâ—o vno non deficat alter aureus And I pray God to blesse and multiplie such blessed plaâ—â—s in all your Colleges But if insteed heereof there should be nourished in these places those venemous and deadly weedes which Moses cals the roots of gall and wormewood which are the very bane and poison not onely of mens studies but of mens mindes and maners what other fruite may be expected then that which God laid as a curse vpon the earth Thorns and thistles shall it bring foorth or as the Poet expresseth it Pro molli viola proâ—purpureo narcisâ—o Cardâ—â—â—s â—â—â—ines surget paliurus acuris Infoelix lolium steriles dominantur aâ—â—nae Take heed therfore I beseech you there be no roots of gall or wormewood in your hearts or among you Let me againe say vnto you as S. Iames doth Who is a wise man and indued with knowledge among you Let him shew foorth his workes in meâ—kenesse of wisedome But if yee haue bitter enuying and strife in your hearts reioice not neither be lyars against the trueth This wisedome descendeth not from aboue but it is earthly sensuall and diuellish for where is enuying and strife there is sedition and all maner of euill works but the wisedome that is from aboue is first pure and then peaceable gentle easie to be entreated and the fruit of righteousnesse is sowen in peace of them that make peace When the strife began betwixt Abraham and Lot the Scripture notes it as a speciall memorandum And there were Cananites and Perezates at that time in the â—and Doubtlesse there are at this time also our land and I wish there be not among our selues too many who carry Cananitish hearts and mindes who would no lesse then the old Cananites Reioice and triumph in your discord and blaspheme the name of God and his holy religion which we professe saying among themselues Aha so would wee haue it Lest any such thing be euer heard in Gath or spoken in the streets of Askalon let these who haue the spirit of Abraham learne also the speech and language of Abraham who though he was both in age and dignitie superior to his nephew Lot yet came and said vnto him I pray thee let there be no strife betweene thee and me nor betweene thy seruants and my seruants for wee are brethren brethren not so much by bloud as by Religion to be linckt together as S. Austen obserueth It was a diuellish precept of Machiauell and most cunningly euery where practised by the Iesuits as their owne professors obserue and witnesse but deriued first from the lowest pit of hell Diuide impera Farre be it from any of Christs disciples to learne such lessons or from so Antichristian teachers much rather let vs oppose hereto that vndoubted maxime of our Sauiour who is trueth it selfe Euery kingdome diuided against it selfe shall be brought to nought and euerie citie or house diuided against it selfe shall not stand or that wise counsell of Caselius a Lawyer mentioned in Macrobius Who being asked by a Merchant how his partner and hee should diuide their shippe betweene them answered Nauem si diuidis perdis nec tu illam nec socius habebites yee all saile in one shippe diuide and cut this ship a sunder you spoile it if not with it your selues Or if there be any that wish or seeke a rent and diuision thereof let such remember that she was not the true and naturall mother which saide Let it be neither thine nor mine but diuide it but she onely who was content it should be whole though it were with the certaine losse of her owne tender and most deare infant And we must suffer as S. Austen wisely obserues Infantile corpus a falsa matre nutriri potiùs quà m concidi rather the wrong mother to noise the childe then it being diuided them both to lose it I will end this my exhortation vnto you with those words of the Prophet What man is he that would liue and faine see good daies keepe thâ— toong from euill and thy lippes that they speake no guile eschew euill and doe good seeke peace and follow after it Now as charitie is most acceptable and like the ointment of Aaron pleasing vnto God so doe the Scriptures in infinite places witnesse how much God hateth and detesteth the want of charity yet out of that maine Ocean I will but take one drop or two In the 1. of Amos God threatneth to breake the bars of Damascus and send a fire into the house of Hazael and deuour the palaces of Benhadad and why because they were not satisfied with the ouerthrow of the Gileadites their enemies but further without all compassion to wreake their wrath vpon them they threshed Gilead and that with threshing instruments of iron Likewise in the second chap. God threatens to destroy the Moabites and that they shall die with shouting with the sound of a trumpet because they were not contented onely to spoile the Edomites though they were not theirs onely but Gods enemies but to satisfie their rage and malice they burnt the bones of the king of Edom into lime This is that which God so earnestly reprooues in the Edomites in the prophesie of Obadiah threatens for this
when this arme of my faith did strongly lay hold on Christ time was when there was pith strength and sinewes in my zeale to God and loue to Gods children At hi lacerti nunc mortui sunt but alas all the pith and sinewes of my former piety are dead quite decaied and gone Let vs rather striue to be like Moses the holy seruant of the Lord who being an hundred and twentie yeeres old yet neither was his strength abated nor his eie sight dimme but he was able cleerely to discerne from mount Pisgah in the land of Moab euen to the vtmost coasts of the land of Canaan so let vs all continue yea increase in pietie that in our latter age our spirituall strength may not be abated not our eie-sight dimme but then especially we may both more earnestly then euer before desire and most cleerely discerne and see the blessed felicitie of that heauenly Canaan the land of our possession and peace And let vs learne that one precept of the Orators who though in euery part of their speech they vse great care and diligence yet in the end and conclusion thereof they set foorth all their Art and skill to stirre vp the affections and passions of their hearers that then they may leaue as the last so the deepest impression of those things which they would perswade whose wisedome in this one point let vs all learne to imitate and follow that our whole life being nothing els but a continued and perswasiue oration vnto our God to be admitted into his heauenly kingdome in euerie part of our liues we may expresse our pietie zeale and godlinesse which are the most oratorious and perswading reasons with almightie God but when we come to the last act and epilogue of our age then especially let vs striue to shew foorth all our Art and skill in a Christian and godly life that so stirring vp as it were all the affections of God and euen the bowels of his compassion vnto vs we may then leaue as the last so the best and deepest impression of our loue in Gods heart That as the Sunne though at all times glorious yet of all other at his setting is most beautifull and comfortable to behold so we hauing thorowout all our liues euen from the East of our age continued a constant course of holinesse shining in pietie and euery where spreading abroad the beames of a godly life when wee draw neere vnto our westerne home and to that day which shall onely be our setting and not our dying day wee may then depart more comfortable and glorious both in the sight of God and of men that our setting to this world may be vnto vs a rising aboue the heauenly horizon and our farewell to this world may bring vnto vs a happie and most gladsome welcome of all the blessed Angels and Saints of God yea of Christ Iesus our God our Sauiour and our husband with whom we shall then rest and raigne in eternitie and in eternall felicitie for euermore Grant this O Father for thine owne sake and thou which hast said I come quickly cause vs in an earnest and longing desire to answer Amen Euen so come Lord Iesus come quickly The grace of our Lord Iesus Christ be with you all Amen v. 5.6 b 〈◊〉 3. c 〈…〉 21. d 〈◊〉 62.12 e 〈◊〉 61.6 ca. â—2 11 g 〈◊〉 9. h 〈◊〉 4. i Ex 28.30 k Hos. 14.3 l Rom. 12.1 m Heb. .3 6. n 1 Cor. 3.16 o Psal. 93.5 p Eph. 4.24 q 1. Pet. 1.15.16 r Eph. 2.19 s Psal. 3.20 t Eph 1.4 u Luk. 1.74 1. Thes 4.4.7 Psal. 37. â—6 Prou. 15.16 cap. 16.18 a 1. Tim. â— 6 b ca. 4.8 c Psal. 84.11 d Luk. 9.25 e Deut. 28 37 Ier. 24 9. f Ier. 25 9. g Rom 2.29 h Iâ—sa 5.24 i 1. Mac. 2.62 v. 10. k 1 Maca. 2.18 l Vers. 4. m Vers. 21 n Vers 2. o Vers 5. p Vers. 1. q Vers 3. r â—ul Gâ—l li. 17. cap. 17. s 1. Cor. 13 2. t Lib. 15. de trinit ca. 18. Phil. 1.9 2. Pet. 1.6.7 Phil 3 8. z 1 Ioh. 2.4 a Ioh. 17 3. b Mala. 2.2 c Heb. 12.14 d Quiâ— quid de deâ— dicitur vel intelâ—gâ—tur non secundum accideâ— sed secunduâ—â— substantiam diâ—itur lib. 5. de trinit cap. 3. e Psal. 78 41. f Isa. 6.3 h Iam. 1.17 g Exo. 31.16 Leuit. 20 8. k Lib. 2 de lib. arb cap. 17. 19. i Vers 15. l 1. Cor 2.14 m Rom. â—â— n 2. 〈◊〉 3 5 o p 〈◊〉 13. q De g◠〈◊〉 ca 17. r Eph 2 1. â— s I 〈…〉 〈…〉 〈…〉 â—ampâ— c. 〈…〉 30. t Reu. 20.6 u Eph. 2.10 Gâ—l 6.15 Ioh 3 3.7 1. Pet. 1. â— 23 Eph. 2 5. 1. â—oh 2 20 a Vers. 26.27 b De gra lib. arb ca. 14. c Lib. de Cor. gra cap 7. 9. lib. de bono pâ—â—s cap. 19. d Cat. 2. § 〈◊〉 cap. 12. § igitur § Haâ—â—â—â—o §. â—ursus e â—idimus vesse nâ—llâ—um fieri a â—â—o non per Physi aâ—â— actionem sed per vocationem quae est moraâ—uâ—nâ—â—natio cap. 12. § Rursus f Cap. 14. § Aâ— vt g Ioh. 6.44 h Cant. 1.3 i Matt. 22.14 Apoc 3.20 k m Cap. 34 n Rom. 11 33. n Lâ—b eâ—lâ—m cap. 14. 〈…〉 117. o 〈…〉 10 cap. 19 31.37 〈…〉 11 Ioh. 11 4â— Luk. â— 54. Actâ—â— 4â— Maâ—k 2. â—1 Act. 12 7 Psal 3â— 9. 〈◊〉 4.5 c. Luâ— 8 11. 2. Sam. â— 22. Isay 55.11 b Mat 22.39 c Ioh. 1â— 34 d Gal. 5 14 e Rom. 1â— 8. f 1 Tim. 1.5 g 1. Ioh. 4.20 h 1. Pet 4 8. i Ioh. 5. de bap 〈◊〉 ca. 23 〈◊〉 5. de 〈◊〉 1â— 1◠〈◊〉 3â— Gen. 14 â— â—bid â—8 Iâ—â— de mor. 〈◊〉 ca. 10. Prin. ca. 20 Spâ—r dise 〈◊〉 17 Qâ—â—d pa 69 Mat 12 2â— Sat. lib. 2. ca. 6. 1. King 3 2â— a Iâ—â— â— de lap ca 25. b Psal. 34.12.14 Psal. 133 2. d v. 3.4.5 e v. 1.2 f v. 10. ad 16. g 1. Ioh. 3.15 h Ps. 122.6.7 i Rom. 16.17.18 k 1. Cor. 14.33 l â—ib 6. ca. 21 m Mark 9.50 n 2. Cor. 13.11 o Iam. â— 2. p 1. Ioh 1.8.10 q 2 Cor. 5.21 r Heb. 4 15. s Lib. 2. cont 〈◊〉 〈◊〉 cap 32. t Isa. 53.6 u Gal. 3.22 Rom. 2.23 Lib. 2. Lib 1 cont Dei Cel. ca 48. â—para Psal â— 14. 〈◊〉 ca. 115. 〈◊〉 3. Lib. 1. Psal. 32.6 〈◊〉 2. Lib. 1. Psal. lib. 4. de 〈…〉 cap. 15 16. Saâ—â— in ca. 5 ad Rom. Dâ—m Soâ—â— lib. 1. de naâ—uâ—a graâ—â—a 6. 〈◊〉 conf 〈◊〉 pag. 138. 〈…〉 ad literam 〈◊〉 a ibid. p Cap. 2.10 q Lib. desent 〈◊〉 Apost ad Hâ—â— cap 6. Lib. de â—udit 〈◊〉 enim quia 〈◊〉 est id 〈◊〉 auâ—cultâ—â—â— dâ—benius sed qâ—ia deus pâ—ae 〈◊〉 ibid. ca. 11. Deut 6 5. t Câ—â— 2. â—2 â— cap. â—â— 2 〈◊〉 28 1â— 2 〈◊〉 7 1. 〈◊〉 10.11 c. a Psal 51.6 b Ioh. 4.13 c Gen. 1â— 1. d Ier. 17.10 e Matt. 23.25.28 f lib. 1 epist 16. g lib. 27 28. h Ier. 16.17 i Psal. 13â— 1.23 k l m Rom 12.1 n 〈◊〉 6.13 1â— 1. Cor. â— 15.19 p 2. Pet. 1.8 q v. 14. r Ier. 20 9. s Lib quest 83 qâ— 76. u Iâ—m ca. 2.14 c. Opera sunt ex fâ—â—e non ex operibus fides lib. de grae lib. arb cap. 7. sequuntur opera iustificatum non praecedunt iustificandum lib. de fid oper cap. 14. y Iam. 2.19 z Ca. 14. 16. a v. 5. b Lib. Quâ—st 83. qu. 76. c Rom. 3.28 d Comm in Matt can 8. e In psat 88. ser 2 f In cap. 4. ad Rom. g Inâ—dem cap. h In ca. 3. ad Rom. i Hâ—mil 3. in epist. ad Tit. k Serm. 22. de homilitate l Lib. de gra lib. arbitr verb. vit m Conf. Aug. 〈◊〉 20. n Capi. Ego Nâ—extr de iurâ—â—ur coâ—â— trid fess 25. de refâ—r cap. 2. o Epist ad Titum 1.16 p Caâ— 2 18. q 〈◊〉 ad Tit. 3.14 r Matt. 5.16 s 1 Cor. 9 24. t 2. Tim. 4.7 u Reu. 3 7.17.26 v. 10. y Psal. 84 6. z Gal. 6.9 a Epist 2 v. 9. b Rom. 2.7 c cap. â—1 22 d 〈◊〉 13. e Heb 2.7 f Lib. 8. cons. ca. 5. g ibid ca. 12. h Heb. 2.12 i Gal. 3.1 k 2. Pet. 2.21 l Cit. de sen. m Deut â—4 7. n Apo. 22 2â—