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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69196	Foure sermons viz. 1. The blessednesse of peace-makers. 2. The aduancement of Gods children. Preached before the King. 3. The sinne against the holy Ghost. Preached at Pauls Crosse. 4. The Christian petitioner. Preached at Oxford on the Act Sunday. By Iohn Denison Doctor of Diuinity, and one of his Maiesties Chaplaynes.	Denison, John, d. 1629.; Denison, John, d. 1629. Beati pacifici.; Denison, John, d. 1629. Sinne against the holy ghost plainly described.; Denison, John, d. 1629. Christian petitioner. Shewing how we must sue for reward and remission.	1620 (1620)	STC 6587; ESTC S120377	95,129	308

Loe thus shall the man be blest whom God will fauour Secundum specialem cultum In respect of their especiall homage and religious seruice they doe to God August Retract lib. 1. cap. 13. For Religio as Saint Augustine after Lactantius retracting his owne etymon saith is a religando because it is the bond of that mutuall league betwixt God and Man I will be their God Ierem. 31.1 and they shall be my people In this sence God is called the God of Abraham and the God of Israel God chooseth to himselfe the man that is godly As for the wicked Psal 4.3 and workers of iniquity who make their chests their Temples their backs their Altars their bellies their Gods that they may sacrifice vnto the same their Pride their Couetousnesse and Luxury the Lord will professe concerning them Mat. 7.23 Depart from me I know ye not Secundum speciale praemium In respect of his especiall reward for so he saith to Abraham of whom he had made an especiall choyse Ego sum merces tua admodum ampla Genes 15.1 I am thy exceeding great reward Well might the Lord call his reward multam valdè multam Chrysost in Gen. hom 36. exceeding much and many as Chrysostome saith Psal 34.10 For they that feare God want nothing that is good Whether it be Paul or Apollos or Cephas or the World or Life or Death Whether it be things present 1 Cor. 3.22.23 or things to come they are all yours because you are Christs and Christ is Gods Seeing then that God is the God of the faithfull in these especiall respects let euery faithfull Christian in especiall manner apply God to himselfe and say with Thomas in the twentieth of Iohn Iohn 20.28 My Lord and my God This particular application the Romanists cannot abide they count it vaine presumption and why because men of all sorts though very different in conuersation will appropriate God to themselues when some of them must needes be deceiued Their argument is like this Fooles and mad men may be deceiued in apparant truths therefore wise and iudicious may The Frantique Athenian was ready to arrest for his owne euery ship that arriued therfore no sober minded Merchant knew his owne If our expectation of reward were grounded vpon merits as the Papists is we might iustly stagger as they doe Nemo absque reuelatione certò scire potest se habere vera merita Bellar. de Iustific lib. 5. cap. 7. for Bellarmine confesseth that no man without especiall reuelation can be sure that he hath true merits but for as much as our hope hath her dependance vpon Gods mercy and Christs merits we may without wauering approach before the throne of grace Rom. 8. and cry Abba Father Surely I should the lesse meruaile at this Romish doctrine Bellarm de Purgat lib. 2. cap. 4. if Bellarmine and other Papists did not teach that the soules in Purgatory haue an infallible certainty of their saluation Rhem. Annot. in Apoc. 14. For admitting a Purgatory no probable no possible reason can be giuen how they should come by this certainty except they be more beholding for the same to the infernall spirits then they haue beene to their wretched teachers But leauing them to their vanities let vs finde by a diligent scrutiny that we haue the spirit of God witnessing with our spirits Rom. 8.16 that we are the sonnes of God as the Apostle speaketh For then may we say with Saint Augustine Augustin Psal 32. Dicat anima mea Deus meus es tu qui dicit animae meae salus tua sum Seeing that God saith to my soule I am thy saluation let my soule reflect vpon God againe and say thou art my God Seeing that Christ hath made vs a plaster of his precious bloud let vs apply the same to our wounded soules seeing he hath procured our pardon let vs get it vnder the great seale of his blessed Spirit This is his will who hauing giuen vs the legacy of eternall life by his last Testament would haue the same seuerally transcribed by the preaching of the word and particularly sealed to vs by the blessed Sacrament Beleeue me my brethren It is no confused apprehension of Gods mercy that can yeelde any sound comfort But as when Elizeus applyed his eyes to the childes eyes his hands to his hands 2 Reg. 4. and his mouth to his mouth then the childe reuiued So the particular application of Christs merits hath life in it it reuiueth our dead soules and relieueth our daunted spirits Hence we haue the benefits of protection of benediction of consolation Christ Iesus sendeth that message to vs Goe to my brethren and say vnto them Ioh. 20.17 I send to my Father and to your Father to my God and to your God We make our boast of God all the day long Psal 44.9 Yea hence it is that wee approach with boldnesse into his glorious presence calling for the reward of our obedience with Nehemiah Remember me O my God concerning this The Motiue COncerning this That is in the hypothesis concerning the obseruation and sanctification of the Sabbath a matter of singular moment a duetie of great necessitie The foure Commandements of the first Table are most diuine like the foure streames in Paradise whereof this is the last but not the least like Ioseph who being the youngest prouided for his elder brethren For so is this present fourth Commandement a meanes of the better obseruation of the three precedent It standeth betweene the two tables like the sensus communis betweene the externall and internall senses and is seruiceable to both I may truely say that where the Sabbath is not sanctified there is neither a sound Religion nor a Christian conuersation to be expected How God esteemeth the strict sanctification of the Sabbath may appeare by the exact deliuery of the Commandement For he hath fenced it about like mount Sinai Exod. 19.12 with her markes and bounds at the deliuery of the law that no prophanenesse might approach neare vnto it First by his watch-word Remember Secondly by his bountie Sixe dayes thou shalt labour and doe all that thou hast to doe Thirdly by his soueraignety It is the Sabbath of the Lord thy God Fourthly by the latitude Thou thy Sonne thy Daughter thy Man-seruant thy Maide-seruant the Stranger that is within thy gates must sanctifie it Fiftly by his example The Lord rested the seauenth day Lastly by his benediction He blessed and sanctified it The sixe markes are like the sixe water-pots in the second of Iohn Fill them vp to the brimme with a holy obseruation then draw out and carry to the Master of the Feast euen to Iesus Christ the Lord of the new Sabbath Remember I say to sanctifie the Lords Sabbath and then may you say with confidence Remember me O my God concerning this Yea the same shall be vnto you a pledge of

the eternall Sabbath in the Kingdome of heauen which shall be a day without euening and shall yeelde you rest without labour and ioy without ending When Almighty God had made the heauens and earth hee placed Men and Angels in the same as his Tennants to bring him in the rent of obedience And though wee be much impouerished in our spirituall estate and the graces of God confiscate through Adams fall we must euery one of vs bring in something to the Lords Exchequer like the Israelites to the Tabernacle of which we may say Remember me O my God concerning this Genes 22. When Abraham went to sacrifice Isaac vpon mount Moriah When Moses forsooke the pompe of Pharaohs Court to sustaine affliction with Gods people Heb. 11. 1 Reg. 18. When Obadiah hid and relieued the Lords Prophets When Iob Iob 31. caused the loynes of the poore to blesse him When Mary Magdalen washed our Sauiours feete Luke 7. and wipte them with the haires of her head euery one of these had whereof he might say Remember me O my God concerning this Yea Mat. 10.42 he that giues but a cup of cold water for Christs sake may looke for his reward Behold what comfort shineth from hence to you Fathers and Brethren who haue spent your strength in the seruice of God and the conuersion of sinners Dan. 12.3 great is your reward in heauen You shall shine as Starres in the firmament for euer and euer What shall become of those vile wretches who haue deuoted themselues to all villanies and euen sold themselues to worke wickednesse These may conclude the acting of their wicked designes without * So Tremel doth well translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prou. 1.11 impunè dread or danger of punishment as it is in the first of the Prouerbs but assuredly all their foule acts must be remembred and their impieties punished As the Prayers and Almes of Cornelius did pearce the heauens for a blessed reward Acts 10.4 so the pride and luxury of Sodome did cry out thither for a dreadfull reuenge Gen. 18.20 Aswell the stony hearted men that scoft at Christ as the tender hearted women that wept for him aswell those that buffetted him as those that embalmed him aswell he that spat in his face as shee that powred the boxe of oyntment on his head shall be remembred the one indeede to their endlesse honor the other to their perpetuall shame and contempt Yea those that with the vnfruitfull seruant haue hid their talents Mat. 25.25 those that haue beene such niggards vnto their owne soules that they haue not prepared some acceptable seruice to present the Lord withall whereof they might say Remember me O my God concerning this euen concerning this they shall be remembred For the Lord shall say of them take and binde that vnprofitable seruant and cast him into vtter darkenesse hee shall say to them as Abraham said to Diues Luke 16. Sonne remember that thou hast in thy life time receiued thy pleasure Now ne guttam August qui ne micam Thou which wouldest not giue one crumme of bread to relieue poore Lazarus shalt not haue one drop of water to coole thy tongue Many there are who by carnall proiects as building and purchasing for their posteritie thinke to make their houses famous and their memories eternall as Dauid well obserueth Psal 49.11 These are like Nero of whom the Historian saith Sueton. in vita Neron cap. 55. Erat ei aeternitatis perpetuaeque famae cupido sed inconsulta He did affect eternall fame but he tooke no wise course to effect it It is like Dauids censure in the thirteenth Verse of that Psalme This their way vttereth their foolishnesse And no meruaile for God dealeth with them as the Ephesians dealt with Erostratus who would be famous by burning the Temple of Diana As they enacted a law that no man should speake of Erostratus so almighty God enacteth a law of obliuion against these carnall minded men their memoriall perisheth for euer This land did once so ouer-flow with charity to the Church that the statute of Mortmaine came in like the Riuers Euphrates and Tigris to Babylon Ita Iunius in Genes 2. Solini errorem corrigens to preuent the rankenesse of the soyle But there came a time when that statute repealed was like Nilus set at liberty for the watering of Aegypt Though bleare-eyed Leah be more fruitfull then beautifull Rachel Superstition commonly more sumptuous then true Religion yet if you consider the Hospitals Grammer Schooles our admirable Library our Colledges builded enlarged and augmented with indowments and other workes of charitie since the light of the Gospell blessed be God we may well say that Gedeons fleece hath beene watered aswell as his floore Iudg. 6. Our age hath yeelded gracious Dorcases who haue beene full of good workes and almes-deedes Acts 9. and worthy Centurions who haue loued our nation Luk. 7. and builded vs Synagogues All these instruments of Gods glory may come with comfort into the Lords Exchequer and for euery one of their worthy acts may say Remember me O my God concerning this Though some perhaps will be ready to mutter forth with Iudas Iohn 12.4 quorsum haec profusio What needeth this waste Yet others I trust will say with Iacob Genes 17. sit vp and eate of my venison that thy soule may blesse me Surely our soules shall euer blesse these worthies both present and succeeding ages shall eternize their memorable acts so long as the Gospell is preached here amongst vs which I trust shall be so long as the world standeth Mat. 26.13 This which they haue done shall be spoken for a memoriall of them as our Sauiour said concerning the Woman with the boxe of ointment Their name is like a good ointment as Salomon saith the sweete perfume whereof when they are gone forth of the roome of this present world shall be fresh and redolent euen to the children yet vnborne Yea when timber stones and bookes shall all be worne and dissolued the bookes of heauen shall be opened Reuel 20.12 where all their monuments of charity are written in a most indeleble Character and shall be recompenced with an vnualuable reward euen an eternall crowne of glory And all you who heare me at this day let my counsell be acceptable vnto you get something for which the Lord may remember you and the remembrance whereof may be a comfort to you at the houre of death prouide with Ioseph in the time of plenty against the day of scarsity Iohn 9. the night commeth when no man can worke Be of Vlysses minde in Euripides Eurip. in Hecuba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let me see my tombe honoured whilest I am aliue Rom 12.1 2 Cor. 9.7 God loues a liuing sacrifice and a chearefull giuer Thinke with Titus Vespaan you haue lost that day wherein you haue not done

some good O what a blessed houre shall that be wherein your soules shall expire with Hezekias words I beseech thee O Lord Esay 38.3 remember how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight Then may you say with Deborah Iudg. 5.21 O my soule thou hast marched valiantly Yea then may you say with Dauid Psal 116.7 returne vnto thy rest O my soule for the Lord hath rewarded thee Death is the worlds strict doore-keeper and will see that as you brought nothing into the world 1 Tim. 6.7 so you shall carry forth nothing againe Yet can he not hinder you from that happinesse which the Oracle of heauen hath proclaimed Reuel 14.13 Blessed are the dead which die in the Lord they rest from their labours and their workes follow them Consider I beseech you that onely your good workes will be your companions to heauen They shall be your honour in life your comfort in death and your crowne at the last Resurrection And so much for the first Petition The second Petition 1. The matter of it PLutarch and diuers other Historians report of Manlius Torquatus that when his sonne Manlius Plutarch in vita Quint. Faebij Max. contrary to his Edict had valiantly encountred and slaine an enemie he first crowned him for his valour and then beheaded him for his disobedience So standeth the case betweene God and vs whilest he seeth something in vs which may be rewarded he findeth something also which deserueth to be punished As Saint Augustine saith Aug. in psal 100 Nisi Deus per misericordiam parceret non inueniret quos per iustitiam coronaret Except God should spare vs in mercy he should finde none whom he might crowne in iustice This maketh Nehemiah when he hath cryed out Remember me O my God concerning this to adde this next Petition And pardon mee according to thy great mercy Desiring not to be Rewarded with young Manlius in strictnesse of iustice but as Dauid prayeth Psal 103.4 to be crowned with mercy and louing kindnesse If thou dost well shalt thou not be accepted Genes 4.7 saith the Lord to Kain Or as Tremelius translateth it Nònne erit remissio shalt thou not be pardoned The Hebrew word yeeldeth both significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present text doth challenge both For Gods Remission and his Remuneration like Mercy and Truth must meete together Psal 85.10 like Righteousnesse and Peace they must kisse each other According to that of Ambrose Ambros lib. 7. in Luc. Arbiter omnium dedit pietati praemium infirmitati remedium The Iudge of all the world hath prouided both a reward for piety and a remedy for infirmity Thus Daniel commeth into the Lords Court where hauing deepely deplored the Israelites misery and earnestly implored the Lords mercy hee knitteth vp his Petition in this manner Dan 9.18 We doe not present our supplications before thee O God for our owne righteousnesse but for thy great tender mercies Thus Iob dareth not stand to his tryall at the barre of Gods Iustice Iob 9.15 but will call for a Psalme of mercy and will supplicate his iudge Infinite are the places throughout the passages of sacred Scripture where the most sanctified seruants of God doe confesse their infirmities disclaime their merits and appeale to Gods mercies and reason For as S. Augustine saith Woe to the most laudable life of men if it be examined in strictnesse of iustice Suppose beloued we be not conscious to our selues of any grosse sinnes that wee haue neyther the crying sinnes of the Sodomites Genes 18. nor the crimson sinnes of the Israelites Esa 1. Act. 8. nor the bitter sinnes of Simon Magus Yet alas many are the infirmities of our soules many the deformities of our liues yea many are our secret sinnes In our best actions we scatter many imperfections and still we faile eyther in the end the matter or manner or measure of our obedience So that if our best actions should come to a strict tryall Lord how ignorant would our knowledge be found How froward our patience How superficiall our Repentance How proud our Humility How wauering our Hope How fraile our Faith How cruell our Mercies Wee may well say with Dauid Psal 130.3 If thou O Lord be extreame to marke what is done amisse who can be able to stand Vtique illud quis nullus est Chrys in ps 130. saith Chrysostome Surely that who is no body at all Iob indeede in the vehemency of passion desireth to dispute his case with God Iob. 23.4 but vpon cold blood God biddeth him gyrd vp his loynes and arme himselfe with arguments Iob. 40.2 For he knoweth that Iob is not able to answere one of a thousand but must come into the Lords Court of Requests with this Petition Pardon me according to thy great mercy Pardon me The Hebrew word Vecusah being deriued of Casah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hide doth very well expresse the manner and nature of our pardon For according to the vse of the word in the sacred Scriptures it may haue reference eyther to Gods eye or his Act His Eye and then it noteth his conniuence like that in the seauenteenth of the Acts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17.30 God winked at His Act and then it implyeth the couering of our sinnes with the mantle of Christs merits Psal 32.1 and both import an absolute pardon without relation to merit punishment or satisfaction and indeede it is as oposite to them as the two tropicks are to another as contrary as Fire is to Water This Pardon is expressed in the Scripture with great variety of the like phrases Sometime God is said to passe by our sinnes Amos 8. To put them away Esa 44. To cast them into the Sea Mich. 7. To forget them Ierem. 31. Not to mention them Ezech 18. To wash them away Psalm 51. To cast them behinde his backe Esay 38. To couer them Psal 32. and to pardon them as it is here and in many other places Thus God passeth by our sinnes as though he saw them not Putteth them away that they hurt vs not Casteth them into the Sea that they drowne vs not Forgetteth them so that hee punisheth them not Doth not mention them as though they were not washeth them away that they defile vs not Casteth them behinde his backe as though hee regarded them not Couers them that they appeare not and pardons them that they condemne vs not Behold here an absolute pardon for our singular consolation and the Papists extreme confusion For they depend vpon a ridiculous pardon of the sinne with reseruation of the punishment wherein they would make God an hypocrite like themselues with their mentall reseruation To whom I may say in Daniels words to Nebuchadnezzar Dan. 4.16 Let the