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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abominable_a	abomination_n	call_v	39	3	4.7738	4	false

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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

them And this afterwards he cals an intangling meaning so that one cannot be loosed and an ouercomming so that he cannot be deliuered the issue of which estate he expresseth saying They bring vpon themselues swift damnation And truely when Sathan preuaileth so farre that he vanquisheth them with his suggestions and fettereth them in the chaines of sin striking his temptations like the nayle of Iael into the temples of their k Iudge 4.21 heads so that they lie groueling like Sisera in his Tents being made euen his bondslaues and vassalles there is little hope that euer they shall recouer For it is impossible that they which haue beene so qualified with the grace of Gods spirit if they fall away should be renewed by l Heb. 6.6 repentance The children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they doe fall but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it is Prolapsi m Ansel in Heb. 6. Id est totalit Lapsi Aquin id est prorsus lapsi as Anselm interprets that is vtterly fall away they cannot for the Lord staies them vp with his hand Psal 37.24 As when Peter through the terrours of the waues was ready to sinke Christ tooke him by the hand and saued him So when we are oppressed with the waues of temptations and are ready to sinke in the Gulfe of despaire the Lord reacheth forth the hand of compassion and preserueth vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many things we stumble all as Saint Iames n Iam 3.2 saith Yea the iust man falleth seauen times that is very oft as Salomon o Prou. 24.16 witnesseth But here is the comfort that hee riseth againe though his foote slip through his frailty or hee be cast downe through the stumbling blocks of temptations yet he findes the center of Gods mercie to rest vpon and takes new footing by vnfayned repentance Non sic impij non sic as for the vngodly it is neyther so nor so with them for their fall is totall it is finall Dauid fell dangerously in the matter of Vriah 2 Sam. 11. but Saul fell away fearefully when hee consulted with a Witch 1 Sam. 28. Aaron fell grieuously when hee suffered the Israelites to make earings and dance about the Calfe Exod. 32. But Balaam fell away wilfully when hee taught Balaac to intrap the children of Israel Numb 31. Peter fell dangerously when he denied Christ Iesus Mat. 26. But Iudas fell away desperately when hee hanged himselfe Mat. 27. Thus the godly although they fall into grosse sinnes yet doe not vtterly fall away According to that in the first of Iohn and the third Whosoeuer is borne of God sinneth not that is he sinneth not totally and finally Christs speech to Peter Luk. 22. was very comfortable Luke 22.32 I haue prayed for thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thy faith faile not that it be not wholy Eclipsed And that intercession of Christ is effectuall for all Gods children who albeit they may sometimes labour in obscuritie like the Sunne yet can they neuer be wholly Eclipsed like the Moone Though diuers bones be broken or out of ioynt yet the skilfull Surgeon will set them together againe but if all be asunder how can they be vnited Though the body be subiect to a mightie confusion of bad humours and distemper of blood yet if the vitall spirits be not consumed nor the vigour of nature vtterly exhausted the skilfull Physitian hath hope to recouer his patient But if the spirits be spent and there be no force of nature to assist the medicine but rather to resist the same there is no way but one for what can be expected but death And so is it in the sicknesse of the soule it may be recouered vpon many particular diseases of sinne but if it once be subiect to a totall Apostasie it can neuer be cured there is no way but death with such a sicke sinner and therefore Saint Iohn o 1 Iohn 5.16 doth very fitly call it a sinne vnto death If the soule of man be left like the tree that Nebuchadnezzar saw in a p Dan. 4.26 dreame the stumpe and rootes whereof was left in the earth though many branches of grace be lopped off by Sathan yet behold it may flourish againe but if it be like the tree that Saint Iude q Iude ver 12. speakes of Without fruite twise dead plucked vp by the rootes then the axe of Gods iudgements lies neere to it r Luk. 14.34.35 If the salt haue vtterly lost his sauour it is good for nothing but to be cast out so if a Christian haue lost all the sappe and sauour of grace and become vtterly without relish in the practise and profession of godlinesse hee is good for nothing but must looke to be cast forth into vtter darkenesse and into that violent fire that shall deuoure the aduersasarie Behold now beloued you see what is the sinne against the holy Ghost euen a witting a willing a malicious a totall Apostasie And this monstrous sinne is like the mighty windes which beating on the foure corners of the house wherein Iobs children were did cast it on their heads ſ Iob. 1.19 for when sin once breathes and blowes from these foure Climates it drawes downe the iudgements of God vpon the sinners heads to their euerlasting ruin t Leuit. 11.20 And as the Fowles that went on all foure being vncleane were abhomination to men so hee that goes groueling on these foure feete of Apostasie is abhominable in the sight of God and shall be subiect to the filthie dungeon with the vncleane spirits But to the end that the nature and danger of this sinne may the better appeare let vs consider why it is called the sinne against the holy Ghost Where first we must obserue that it is so called not because it is committed against the person but against the attributes and especiall operation of the holy Ghost The old and vulgar distinction of the Schoolemen doth illustrate this very well The Father is called Power against him therefore men are said to sinne in weakenesse and infirmitie The Sonne is called Wisedome against him they offend of ignorance and simplicitie The holy Ghost is called Grace against him therefore they sinne who transgresse wilfully and maliciously It being then the proper and especiall worke of the holy Spirit to inlighten the vnderstanding to mollifie the heart by repentance and to sanctifie it by grace hee that shall thus oppose himselfe against the worke of the same spirit must needes become gracelesse and impenitent that blessed and gracious spirit being taken away For as the yron which was made soft by being in the fire when it is taken forth becommeth harder then euer it was So the heart of man which with the fire of Gods spirit was in some sort mollified and made to melt when the same spirit is vtterly withdrawne becomes extreamely obdurate and incorrigible v Dan.

life for euermore Non in commotione Dominus God was neyther in the blustring windes the boystrous earth-quake nor the furious fire 1. Reg. 19.11.12 But when the still and soft voice comes there the Lord is according to that of the Apostle Brethren liue in Peace and the God of Peace shall be with you 2. Cor. 13. 2. Cor. 13.11 Therefore I may also say of this kinde of Peace Speciosum nomen Pacis est The name of this Peace is precious The fourth and last kinde of Peace is Peace eternall which also followeth the other For hee that hath not Peace on earth shall neyther haue peace nor place in Heauen As the first was Pax regis so this is Pax regni As that was Pax gratiae so this is Pax gloriae that was peace with Heauen this peace in Heauen That was peace of grace this is peace of glory Cassiodorus in Psal 36. This Cassiodore describes negatiuely Vbi nihil aduersum nihil contrarium which admits no aduersity no crosse or calamity for the seruants of God haue all teares wiped from their eyes Reuel 7.17 There is a meruailous difference betwixt our present and future condition Wee are here like sea-faring men incountred with many contrary windes Neuer did any sayle so prosperously in the Ocean of this present world but sometimes hee hath met with the stormes of discontent But there is sinus maris sinus matris the port and hauen of constant happinesse The excellency of this peace the Scriptures set not forth positiuely but in Alegoryes and no meruaile For neyther eye hath seene 1. Cor. 2.9 nor eare hath heard nor can it enter into the hearts of men what the Saints and seruants of God shall enioy in heauen Saint Austin knowes not whether he should call it August de Ciuit. Dei 19. 11. Pax in aeterna vita or aeterna vita in Pace peace in eternall life or eternall life in peace And no meruaile for if he had been furnished with the tongues of men and Angels he could neuer haue expressed the excellency of it Tam spe●iosum nomen pacis est the name of this Peace is so specious so precious The second part Of the Peace-maker I Might further obserue the excellency of Peace and Vnity as being founded in the blessed Trinity three persons and one God But I come to speake of the Peace-maker whose honour it is that Peace is the worke of the blessed Trinity 2. Cor. 5.19 First the Apostle saith that God was in Christ reconciling the world to himselfe Psal 85.8 He speakes peace to the soules of his seruants Psal 46.10 causeth warres to cease and planteth peace in their borders Leuit. 26.6 Therefore is hee called the God of Peace yea the name of his house is Peace for his dwelling is at Salem that is peace Psal 76.2 Rom. 5.1 Christ Iesus also is a blessed Peace-maker For we haue peace with God through our Lord Iesus Christ Eph. 2.14 Yea hee is called our peace it selfe because peace is Praecipuum opus vnigeniti Chrysostom the especiall worke of the Sonne of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.20 He set at peace by the blood of his crosse all things in earth and heauen In which words wee haue both the price and bounds of this peace the price it was per sanguinem crucis it cost him his deerest heart blood and for the bounds they are of a large extent he reconciled all things in heauen and earth He brake downe a double partition wall and reconciled man vnto man and both vnto God and therefore is he stiled the prince of Peace The holy-Ghost is a blessed Peace-maker for Peace is one of those excellent fruits of the Spirit mentioned Gal 5.22 Hee calmes a threefold warre in the soules of men that is of the perturbations against reason the flesh against the spirit and the terror of Conscience wrestling with the wrath of God And therefore is hee called effectiuè Augustin the Comforter Now as the blessed Trinity the Father Sonne and holy-Ghost are Peace-makers so are all the children of God but diuersly Some employ themselues in making peace betweene God and man So did Moses stand in the gappe and by his humble supplications stayed the Cannons of Gods wrathfull indignation from playing vpon the Israelites Psal 106.23 So Noah by his sacrifice procured a couenant of Peace at the hands of the Lord and stopt the fountaines of the deepe Gen. 8.21 and the flood-gates of heauen that the earth should no more be made a fish-poole by the invndation of waters Some are for the peace of Conscience who hauing a tongue of the learned Esa 50.4 doe minister a word to him that is wearie These come like Noahs Doue with the Oliue-branch Genes 8.11 like the pittifull Samaritan with the oyle of gladnesse Luk. 10 34. and the balmes of mercy Quàm speciosi Oh how beautifull are the feete of them that bring glad tidings of Peace Rom. 10.15 Some are employed in out-ward and ciuill peace So was Moses when he indeauoured to take vp the quarrell betweene the two Hebrewes Exod. 2.13 So was Abraham when hee preuented the strife betweene himselfe and Lot Gen. 13.8 and stayed it betweene their seruants And so are those worthy Monarches who establish peace in their owne territories and compound controuersies betweene neighbour-Nations Thus as there are diuers kinds of Peace so are there of Peace-makers and I may say of them all in our Sauiours words Blessed are the Peace-makers And so I come to the third part which is the vniting of Peace-making and Blessednesse together The third part HEre I might first say the Peace-makers are blessed Quoniam filij deo vocabuntur because they shall be called the children of God but that were to gleane before the haruest I may deriue an argument from the excellency of Peace If peace be such a gratious ornament such a singular blessing I may well conclude thereupon that the Peace-maker is blessed For in this the Axiom holds Aristot 1. poster cap. 2. Propter quod vnum quodque tale illud magis tale est The temple being an excellent worke Psal 74.5 they were renowned that builded it So Peace being a singular blessing they must needes be thrise blessed that make it As God is glorified in the excellent frame structure of the heauens Psal 19.1 because his wisedom power goodnes shine therein most resplendently So is the Peace-maker much honoured in this excellent worke of Peace because such goodnesse and blessednesse are knit to the same inseparably The peace-maker is blessed in the very act of peace as he is esteemed a blessed man that quencheth some violent fire 1. Sam. 25.32 And therefore Dauid blessed Abigail for staying his hand from the stroake of violence vpon churlish Nabal saying Blessed be thou who hast kept mee this

ratified it with an asseueration o Isa 22.19 Surely the iniquitie of such a sinner shall neuer be pardoned or purged Yea if a bare speech or asseueration will not serue when Elies sonnes will wilfully persist in their sinnes and will not be reclaimed either for their owne credit their fathers comfort or the Lords glory he takes his oath p 1 Sam. 3.14 that the wickednesse of Elies house shall not be purged with sacrifice or offering for euer The third bad humour THE third bad humour which feedes this Apostasie is bitter and violent namely Malice a consequent of the former For when men doe once grow wilfull they easily become malicious and waxe euen rebelliously bent against the truth So as was Iulian the Emperour whom Hierome q Hier. Catalog script Eccles therefore most iustly stileth for his malice Canem rabidum euen a madde Dogge So as were the Iewes whom our Sauiour taxing for this sinne r Mat. 12.37 cals a broode of Vipers because they were full of venim and malice Such a sinner the Apostle doth here call an aduersary as being one that directly opposeth himselfe against the rules of pietie and afterwards in more fearefull words he brandeth him thus which doth despight the spirit of grace And in the sixt to the Hebrewes ſ Heb. 6.6 he calleth him a crucifier of Christ and a mocker of him When a man shall become a professed aduersary to him who is able to destroy both soule and body in hell t Mat. 10.28 when he shall despight the spirit of grace which is the spirit of comfort helpeth our infirmities and maketh request for vs with groanes and sighes which cannot be u Rom. 8 26. expressed When hee shall make but a mocke of Christ to whom the blessed Angels doe homage x Heb. 1.6 oh how lamentable is the estate of such a one When the patient loathes his foode quarrels with his Phisitian is angry with his friends chafes with himselfe you will say he is in ill case and such is the condition of a froward and malicious sinner When the vis irascibilis Which should be as a Dogge at the doore of the soule to keepe away the Theefe shall waxe madde and bite the Master or his friends euen snarle at God at his seruants and his sacred truth what safety or comfort can that soule haue When Christians which should be as Lambes and new borne-Babes in receauing y 1. Pet. 2.1.2 Iam. 1.12 with meekenesse the sincere milke of the word and the comfortable food of the blessed Sacrament shall turne dogges and swine tread vnderfoote those precious pearles and be ready euen to rent their z Mat. 7.6 Pastors they must needes kindle Gods wrath and accelerate his iudgements This was the sinne of Alexander the Copper-smith of whom Saint Paul a 2 Tim. 4.15 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he vehemently withstood our Preaching He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not vs but our words our preaching for that had not beene so hainous the one is but a personall persecution and so had beene a sinne against charitie the other a doctrinall and consequently was a direct offence against pietie And surely it is a fearefull thing when a man sets himselfe against heauen b 1 Sam. 2.25 If one man sinne against another saith Elie the Iudge shall iudge it but if a man sinne against the Lord who will pleade for him It goes hard with a malefactor when no man will can or dare be his aduocate but it is Gods iust iudgement vpon a malicious sinner and therefore it was his ordinance c Num. 15.30 that he which sinned presumptuously euen erecting with an high hand the flagge of defiance against God as the metaphor imports blasphemed the Lord the same person should be cut off from among his people that the same cutting off might be a praeludium to his fearefull and finall separation from the societie of the blessed Angels the spirits of iust and holy men and from Iesus Christ the mediator of the new d Heb. 12.22 Testament How fearefull was the obstinacie of Stephens enemies who being not able to resist the spirit by which he spake charged him with blasphemie e Act. 6.10.11 And albeit the Lord did grace his innocent conscience with an Angelicall countenance yet they so persisted in their malice that they gaue him iust cause to taxe them thus You stiffe-necked and of vncircumcised hearts and eares you haue alway resisted the holy Ghost Such obstinate sinnes must needes be punished when as others committed of frailtie may easily be pardoned Should I not spare Nineueh saith the Lord f Ion. 4.11 which doth trespasse of infirmitie But how should I spare Iuda which doth transgresse g Ier. 5.7 rebelliously Here God hath something to say for Nineueh but rebellious Iuda stands arraigned of high treason and God hauing nothing to say for her nor she for her selfe why the sentence of death should not passe against her must needes be condemned except Gods iustice shall be violated which must inuiolably be maintained though all the rebellious Men and Angels in the world be damned It is dangerous to walke in the counsell of the vngodly dreadfull to stand in the way of sinners but h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1.1 happy and thrise happy is he that doth not sit in the seate of the scornefull Who would thinke that any could be so forsaken of God and bereft of grace that he should malice and scorne the eternall Maiestie yet experience hath found out such vile wretches For such a one was that blasphemous Pope Iulius who being forbidden by his Physition to eate Porke because of his gout said in a great chafe horresco referens I tremble to vtter his words i Les vies de Papes de Rome Iules 3. Giue me my Porkes flesh al dispetto di Dio euen in despight of God What horrible blasphemies did that execrable Emperour Iulian the Apostata as also his lewd companion Libanius the Sophister belch forth against Christ who at their going forth to the Persian warre asked in k Histor Trip. lib. 6. cap. 43. scoffing manner What the Carpenters Sonne meaning Christ was doing To whom it was well answered by a good Christian l Theodoret. hist l. 3 c 18. Loculum fabricatur he is making a coffin for Iulian which propheticall speech was verified by the euent for indeede Iulian was strangely wounded and slaine in that warre Now when a man is growne to this height of impiety that he dares thus with a high hand sinne against the Almightie the Lord stops the suites of those who would pray for him not admitting any petition to be put vp in the Court of mercy according to those words of Saint Iohn There is a sinne vnto death I say not thou shouldest pray for m 1 Ioh. 5.16 it And how oft doth

the Lord albeit hee be the father of mercies and the God of all consolation n 2 Cor. 1.3 how oft I say doth he send forth his expresse prohibition to Ieremie o Ier. 7. 11. 15. chap. Thou shalt not pray for this people neither lift vp crie nor prayers for them Yea he is wont in such cases to stirre vp the spirits of his seruants to pray against such notorious sinners and to powre forth dreadfull execrations vpon them And to that end hath he armed the Church with that fearefull censure Anathemamaran-atha If any man loue not the Lord Iesus let him be accursed till the comming of p 1 Cor. 16.12 Christ Thus doth Dauid q Psal 59.5 desire the Lord not to be mercifull to them that transgresse maliciously Yea how oft doth he pursue the enemies of God most passionate and bitter imprecations Thus did Peter against Simon Magus as histories report r Theodor. hist l. 3. ca. 9. 17. 19. Thus did the primitiue Church pray against Iulian the Apostata and neuer left assaulting him with her weapons which are prayers and teares till hee had receiued his finall and fearefull stroake of destruction and then she sang Hallelujaes for his ſ Hieron super Habac. l. 2. ouerthrow Gods dearest children may commit very hainous sinnes yet they doe it of infirmitie and not maliciously The sinne of Peter was very fearefull yea could any almost be more hainous when as hee a chiefe Apostle at the word of a silly Maide against his constant protestation three seuerall times within the space of a few houres did not onely deny and forsake but euen forsweare his Master and Sauiour yea and that with dreadfull t Mat. 26.74 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execrations vpon himselfe If he knew the man But alas all this proceeded from infirmity the present danger feare of death extorted those oathes and drew those execrations from him And therefore when he went forth and wept bitterly diluit culpam lachrymis when he wept he wipte away his hainous sinnes with bitter teares and the Lords compassions failed him not The fourth bad humour Reuel 8.11 SAint Iohn in the eight Chapter of the Reuelation speakes of a great Starre called Wormewood which falling into the waters and fountains made them bitter so that many died thereof Behold such is the humour of malice For whereas other sinnes doe but muddie the streames this impoisons the very fountaine of our holy profession and brings immortall death without remedy And this is the fourth degree of this dreadfull Apostasie which for the better handling I call a particular humour when it is indeed like the corruptions of all the humors in the body For it is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not some smaller distemper but a generall euill disposition and habit of Religion not a binding of Sampsons hands but a shauing of his locks not like the setting of the Sun in a clowde but a totall Ecclipse yea such a going downe as neuer admits any rising againe For it is a totall and finall Apostasie which doth vsually accompany the malicious resisting of the knowne truth And therefore Athanasius v Athanas ad Serapion ioynes that malice and Apostasie together in the definition of this blasphemy against the holy Ghost calling it a malicious denying of the faith which a man hath professed as x Sueton. Iul. Caes cap. 1. Sylla said in Suetonius Vno Caesari multos Marios in esse there were many Marijes in one Caesar So I may say there are many iniquities in this one sinne which indeede becomes a congeries of all abhominations For the curse of God seazeth vpon such a malicious sinner as hath beene mentioned to an vtter priuation of grace like Dauids heauie imprecation vpon mount Gilboe y 2 Sam. 1.21 You mountaines of Gilboe vpon you be neyther dew nor raine for euer And like our Sauiours curse vpon the figge tree neuer man eate fruite of thee while the world standeth Againe Sathan casts his violent and inuenomed temptations which the Apostle Ephes 6. calleth fiery darts and those where they strike they sticke fah and worke vpon the Soule like the arrowes on Iobs body z Iob 6.4 The venome whereof dried vp his spirits And then as in the generall deluge when the waters increased to a certaine height all flesh a Gen. 7.21 perished so in this great ouerflowing of sinne all sparkes of grace are vtterly extinguished This is implyed here when the Apostle speakes of an opposition against the causes of our saluation namely The Sonne of God the bloud of the Testament and the spirit of grace And this elsewhere b 1 Tim. 1.19 hee calleth A shipwracke of faith and an Apostasie from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Tim. 4.1.2 1 Tim. 4. And addes the reason Hauing their consciences burnt with an hot Iron For when the conscience is cauterized there followeth an vtter benumming of the sanctified faculties so that there is left no spirituall sense of grace As we say of griefes so it is in sinnes Curae leues loquuntur ingentes stupent the smaller sins at first are irkesome and terrifie but being growne many and great they stupifie So that he which was wont to crie out with Saint Paul O wretched man that I am who shall deliuer me from this body of death Rom. 7. can make a couenant with death the graue and hell Esay 28. He who was pressed downe with the ponderous waight of his sinnes which were as a heauy burden too heauie for him to beare Psal 38. can at last goe as roundly away with them as euer Sampson went with the Gates of Azzah The conscience at first will diligently obserue and censure the sinner but the same being neglected hee becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen condemned of d Tit. 3.11 himselfe and yet continueth in sinne with great securitie If a wounded man haue but one Surgeon and one salue to cure him and yet hee alas would slay that Surgeon and cast away that salue what hope can there be of his recouery And such is the condition of a desperate sinner Christ Iesus is the Surgeon and his precious bloud the blessed balme to cure our wounded soules If a man shall then offer violence to his person Crucifying againe to himselfe the sonne of e Heb. 6.6 God And contempt to this plaster In treading vnder-foote the blood of the f Heb. 10.29 Testament Is there any meanes left in heauen or earth to cure him Surely no but that must needes follow which our Sauiour Christ threatned to the Iewes g Iohn 8.24 You shall dye in your sinnes Saint h 1. Tim. 4.1 Paul prophesieth of some that in the latter times shall depart from the faith and Saint Peter saith i 2. Pet. 2.1 verse 20. there shall be some that will denie the Lord that bought