THE SINNERS ACQVITTANCE A Checke to Curiositie The safest Seruice Deliuered in three Sermons at the Court. BY IOHN DENISON Doctor of Diuinity and one of his Maiesties Chaplaines then in Attendance LONDON Printed by IOHN LEGATT and are to be sold by Iohn Budge at the signe of the Greene Dragon in Paules Church-yard 1624. THE SINNERS ACQVITTANCE A Sermon preached before the KING at Greenewich May 4. 1623. BY IOHN DENISON Doctor of Diuinity and one of his Maiesties Chaplaines LONDON Printed by IOHN LEGATT and are to be sold by Iohn Budge at the signe of the Greene Dragon in Pauls Church-yard 1624. TO THE RIGHT Honourable and Reuerend Father in GOD IOHN Lord Bishop of Lincolne Lord Keeper of the Great Seale of England and one of His Maiesties most Honourable Priuy Counsell RIght Honourable and Reuerend I presumed long since instead of a better present Lord Elsmere Lord Chancelor of England to Dedicate my Act Sermon to that noble Lord my honourable Master who now rests in peace and found acceptance Whom me thinkes J see in part described when I reade that of Posseuin concerning the excellent Historian Thucydides who is stiled by him Posseuin de Historicis Sect. 2. Acutus concitatus neruosus densus solidus sapiens And I may adde that which was eminent in that noble Lord an especiall note of solide iudgement his Constancie For as Tully speakes of Cato grauitatem perpetua constantia roborauit Cicero de Offic. lib. 1. He was not like Alcibiades in conciliandis amicitijs quam in retinendis vir melior But did ratherimitate that famous Emperour Augustus Caesar Sueton. in August Caesar Cap. 66. Qui amicitias neque facilè admisit constantissime retinuit But that which did crowne all his naturall and morall parts was his pious care and courses in furnishing the Lords vineyard with good labourers For he conferred not preferments for gaine but freely and nobly And that which was extraordinarily honourable hee rather enquired after well deseruing men then stayed till be was sued to I write what some others haue done and many I doubt not wil ingenuously acknowledge Now your Lordship hauing beene to that noble Lord absit inuidia verbo like the beloued Disciple to our Sauiour Saint Iohn conuersing with him in matters diuine and humane and succeeding him both in the seat and actions of Honour with generall applause I haue beene emboldened to present vnto your Lordship these Sermons which many my worthy friends in Court haue much desired and to whom for the publishing of them I am by promise ingaged The God of heauen multiplie his blessings vpon you to the good of this Church and Common-wealth Your Lordships humbly deuoted Iohn Denison THE SINNERS ACQVITTANCE A Sermon preached before the King at GREENEWICH May. 4. 1623. ISAI 53.4 Surely he hath borne our infirmities and carried our sorrowes WE reade in the first of Samuel and the ninth 1 Sam. 9.9 that the Prophets in ancient time were called Seers because that from that watch-tower of diuine speculation they saw that which others saw not Hierom. ad Paulin. or as Saint Hierom saith Eum quem caeteri non videbant Him whom others saw not Amongst the Prophets some were more eminent and excellent then others and amongst them all none comparable to the Prophet Isaiah who was amongst the Prophets 1 Sam. 9.2 like Saul amongst the Israelites higher then the rest by the shoulders vpward It is said of Abraham Iohn 8.56 that he saw our Sauiours dayes and so did Isaiah who albeit he liued aboue sixe hundred yeares before Christ was borne doth set forth his birth life and death so liuely as though hee had seen all things acted and accomplished before his eyes Hieron quo supra Insomuch that S. Hierom saith Non tam Propheta dicendus sit quam Euangelista He may rather be called an Euangelist then a Prophet and may seeme rather to haue written a History then a Prophesie whereof this which I haue read may be called an Abstract it is indeed an Epitome of the Gospell It may be fitly diuided into a Preface and a propheticall History Generall diuision The Preface is briefe in this one word Surely The History is not long it containes but fiue words in the Hebrew and not many you see in the English Hee hath borne our infirmities and carried our sorrowes The Preface is briefe but materiall it giues assurance of the truth of the History which one fitly compares to the eyes of a man For Polybius as the eyes of a man put out leaue the body a meere truncke so the truth remooued from an History leaues it a vaine discourse The History is not long but full it containes matter admirable lamentable comfortable Admirable in respect of him who is the glory of the History euen the Lord of glory Lamentable in regard of what he sustained that is infirmities sorrowes Comfortable in respect of them for whom hee bare them they were our infirmities our sorrowes I may say of this Scripture in S. Chrysostomes words Chrys in Gen. hom 8. Etsi verba sint pauca magnus tamen thesaurus in illis est reconditus Though the words be few yet they containe a great deale of rich treasure This sentence is like Iacobs Ladder wee cannot spare one round of it It is a golden sentence and the least parcell thereof is more worth then all the gold of Ophir Wee will therefore diligently search the minde The Preface ANd first to beginne with the Preface The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely may be either Vox distinguentis or asseuerantis either a word of distinction or asseueration A word of distinction and so the vulgar Translater may seeme to haue taken it for he renders it verè tulit Hee hath truely borne our infirmities The Priests in the time of the Law were said to beare the sinnes of the people Leuit. 10.17 But they bare them typically he truely hee bare them not in figure but in fact not in type but in truth Againe hee bare them not imaginariè imaginarily and in outward appearance onely Tertul. aduers Marc. 4.8 August de haeres ad quodvul har 46. as the absurd Manichees and Marcion held but as he was a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nature and truth as Damascen saith so did he beare our infirmities and carry our sorrowes verè sicut verus homo truely as being truely a man Aquin. in loc as Aquinas interprets the word It was not with our Sauiour as with the three Children in the third of Daniel who came forth of the fiery furnace Dan. 3.17 not hauing their haire sindged Plutarch in vita Coriol nor their garmēts changed But rather as Coriolanus multas ostenderet cicatrices could shew many Cicatrices of the wounds receaued in the warres So our blessed Sauiour could giue the like demonstratiue satisfaction to the most incredulous Thomas
there guile found in his mouth Esay 53.9 saith the Prophet Maxim Taur Quadra ser 1. Eum nullum maculauit delictū He was free from the least blot of sinne figured in the Lambe without spot Exod. 12.5 And therfore he might boldly make that challenge to the faces of his greatest aduersaries Iohn 8.46 Which of you can rebuke mee of sinne Such was the innocency of our Sauiour Ab omnibus accepit testimonium Iren. lib. 4. ca. 14. Luke 23.46 as Iraeneus saith that he had the testimonies of all men of all sorts The Heauens were darkned as being abashed to behold the Lord of glory so abased Mat. 27.51 The earth trembled as being afraid to beare those miscreants by whom innocency should indure such iniury God from heauen proclaimed more then once Mat. 3.17 17.5 This is my welbeloued Sonne in whom I am well pleased Infinite are the passages where men of all sorts doe publish and applaud his innocency The Angell Gabriel spake thus of him to the blessed Virgin That holy thing that shall be borne of thee Luke 1.35 shall be called the Sonne of God The Deuils thus confessed him Marke 1.24 I know thee who thou art euen the holy one of God Isay 53.11 1 Iohn 2.2 His friends as Isaiah the Prophet and S. Iohn the Euangelist doe stile him the iust the righteous His foes indeuoured by all the engines that wit or malice deuise to fasten some accusation vpon him but in vaine Mat. 26.60 His acquaintance did iustifie him for so S. Peter who was well acquainted with innocency obiected to the Iewes You haue denied the holy one Acts 3.14 the iust Strangers did acquite him as Pilates wife in her monitory message Mat. 27.19 Haue nothing to doe with that iust man and Pilate himselfe professed freely Luke 23.4 I finde no fault in this man Thus our blessed Sauiour had all the testimonies of his innocency that heauen or earth God or man Angels or Diuels friends or foes acquaintance or strangers could yeeld So that these infirmities and sorrowes were ours They were ours yet his too ours as I said by way of appropriation his by way of imputation and expiation as it is in the 8. verse of this Chapter Fulgent ad Thrasimund lib. 3. For the transgression of my people was hee smitten Quoniam peccata non habuit propria portare dignatus est aliena He that had no sinnes of his owne vouchsafed to beare the sinnes of others saith Fulgentius It was necessary that our Sauiour Christ should be free from sinne for had he beene a sinner he could not haue beene a Sauiour But now He that knew no sinne being made sinne for vs we thereby are made the righteousnesse of God in him Infirmitas mortalitas recepta sunt ad supplicium vt impenderentur ad precium Leo de Resur ser 2. 1 Pet. 3.18 2 Cor. 5.23 As our infirmities were his punishment so are they our payment My righteous seruant saith the Lord shall iustifie many verse 11. and therefore iustified because righteous According to that of S. Peter Christ suffered for vs the iust for the vniust that he might bring vs to God That hee might so bring vs to God that wee might in this life be partakers of his grace and of eternall glory in the life to come Marchants vse to share in their paines their gaines their losses but behold Christ hath taken the paines sate downe by the losse and yeeld vs the gaine the benefit There is yet one little spring more to be opened which hath not fallen into the streame of our translation Chrys in Rom. hom 31. Si aurifusorum pueri c. If Goldfiners diligently seeke and gather together the least parcels of gold I see no reason why we should neglect the least particle in this golden sentence Here is the affix am those and the accent Athnah which as Grammarians say Lift vp the syllable doth attollere syllabam teaching vs that in the consideration of our Sauiours sufferings we should raise vp our meditations to the highest pitch Hee bare those our infirmities those which were exceeding pressing those which no tongue is able to expresse for Hic omnis lingua silet Barn de quad debit Euery tongue must be mute as Bernard saith Those which all the men and Angels in heauen and earth were not able to beare those which his humane nature could neuer haue sustained had it not beene supported by his diuine power Max. Taur Patitur vt homo vincit vt Deus though he suffer as man he conquers as being God How when and where Christ bare these infirmities and sorrowes HItherto wee haue opened the springs now we will consider the streames In Histories the vbi quando quomodo are very remarkable circumstances Therefore wee will briefly obserue how where and when our Sauiour bare our infirmities and carried our sorrowes in three especiall passages that is in his birth life and death In his incarnation his passion his compassion 1. 1. In his Incarnation Phil. 2.7 In his incarnation hee was exceedingly debased Hee that was equall to God made himselfe of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee emptied himselfe as it were of his excellent glory when hee tooke vpon him our humane condition Heb. 2.16 Hee in no sort tooke on him the nature of Angels saith the Apostle neither tooke hee the excellent estate of Adam Hee tooke not vpon him the glorious estate of the Angels for then where had beene our greatest comfort He tooke not the excellent state of Adam for then where had beene his abundant loue But as S. Bern. in Epiph. ser 1. Bernard saith Suscipiendo miseriam ostendit misericordiam In taking our miserable condition he doth manifest his mercy and compassion He was made like vnto vs in all things except sinne Heb. 4.15 And that indeed is iustly excepted for Assumpsit carnem August in Psal 142. Rom. 8.3 non iniquitatem though hee tooke the similitude of sinnefull flesh yet hee tooke not the sinne of the flesh As Physitions by correcting their ingrediences doe take away their malignant quality and make the medicine healthfull So the Holy Ghost in the conception of Christ did vtterly take away the aduentitious iniquity sanctifie the naturall infirmities that no euill might cleaue vnto them Christ was subiect to infirmities both of body and soule Not to euery particular infirmitie as agues aches gouts and the like For such comming ex mala temperie vel intemperantia either by distemper or an ill temperature he was not subiect to them He bare the naturall infirmities not the personall As Chrysostome saith Quae communem naturam invaserant those that are incident to the common nature of mankinde those he tooke He was hungry for so we reade Matth. 4. thirstie Iohn 19. sleepie Matth. 8. wearie Iohn 4. In his soule he was
〈◊〉 〈◊〉 hee hath borne yet doth it in the Hebrew For the one signifies Onus ipsum tollere the other Onus impositum goe stare as a learned linguist distinguisheth them Pagim that is to take vp a burden to beare a burden imposed and so both words may be well applyed to our Sauiour Christ For tulit he tooke vpon him the burden voluntarily Hieron in Esai 53. Crucem sustinuit voluntate non necessitate His death on the Crosse was voluntary not of necessitie according to his words in the tenth of Iohn Ioh 10.18 No man taketh my life from me but I lay it downe for my sheepe And portauit he carried the burden imposed as it is in the sixt verse of this chapter The Lord hath laid vpon him the iniquitie of vs all Thus as Saint Paul saith Rom. 8.32 God gaue Christ for vs Rom. Gal. 2.20 8. And Christ also gaue himselfe for vs Gal. 2. So may it be said that God laid the burthen vpon Christ and that Christ also tooke vp the burden For here mercy and truth met together Psal 85.10 God exacting our debt as a strict creditor and Christ discharging it as a cheerefull Redeemer And so saith S. Bernard Bern. panos Hebd ser 4. Christus inuita passivam habuit actionem in morte passionem activam sustinuit As Christ had a passiue action in his life so had he an actiue passion in his death it was voluntary His Burdens NOw to the burdens he beare and carried they were infirmities and sorrowes The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infirmities signifies any corporall paine or anguish proceeding from some part that is smitten or hurt As in the tenth verse it is said Mich. 6.13 The Lord would breake or bruise him to make him subiect to infirmities and in the sixt of Michea I will make thee sicke with smiting Thus our Sauiours body was subiect Laesioni sensui laesionis both to outward violence and to the sense of it Though not respectu primae causae Aquin. par 3. quae 15 art 5. yet propinquae as the Schooleman saith Not in respect of sin inherent but in respect of the principles of nature For he voluntarily tooke such a body as was subiect to hurt and consequently to paine The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports some sensible sorrow or anguish of the soule As his body was subiect to corporall afflictions Tulit corporis sensus animi affectus Leo de passione serm 7. Hier. in Loc. so was his soule to sorrowfull affections And so S. Hierome distinguisheth these words Corpus habuit flagellatum animum verè doluisse c. As his body was scourged so his soule was grieued and this griefe was exceeding great Euen a sword of sorrow did pierce through his soule as Simeon spake of the blessed virgin in the second of Saint Luke Therfore he is called Vir dolorum A man of sorrowes Verse 3. of this chapter which Hebrew phrase imports extreame sorrow like that vir sanguinum a bloody man 2. Sam. 16.8 and surely his sorrow was exceeding great as his mournefull speech doth manifest My soule is very sorrowfull Mark 14.34 euen to the death Therefore the ancient fathers haue applyed to him Ierusalems mournefull complaint in the first of the Lamentations of Ieremy Lam. 1.12 Was there euer sorrow like my sorrow Ierusalems sorrow might be such in her apprehension as could not be matched but our Sauiours was such in the truth of comparison as could not be paralleld The Euangelists doe expresse this anguish of our Sauiours soule by diuers pressing words Math. 26.38 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sorrowfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be grieuously troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sore amazed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His sorrow was an immediate stroke vpon the soule according to the etymon of the word It is said in the tenth verse that God strooke him and so did the Iewes they strooke his body in malice towards him God strooke his soule in mercy towards vs. Iob complaines in his sixt chapter Iob 6.4 The terrors of the Lord doe set themselues in aray against me And so doth our Sauiour in the fourteenth of Marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 14.34 My soule is inuironed with sorrow on euery side Such was the sorrow of our Sauiour it was an immediate passion of the soule As his soule did suffer by way of sympathy when his body was tormented so did his body when his soule was wounded For when he sweat droppes of blood no hand of externall violence came neere him it was the anguish of soule that cast him into that bloody sweat And this was necessary For as S. Augustin saith Totus homo perijt totus saluatore indiguit As Adam sinned both in body and soule so he needed a Sauiour both of body and soule which that Christ might be it was necessary that he should suffer both in bodie and soule And as the soule of Adam sinned by immediate action so the soule of Christ suffered by an immediate passion Yea as the soule was the first agent in the transgression so is it here the first patient in the affliction For the first act of this Tragedie was in the garden of Gethsemane and there did that anguish seaze vpon his soule before the speare or nailes or thornes did touch him And whence proceeded this sorrow and anguish but from the immediate hand of God that strooke him Otherwise it were strange that our Sauiour should be brought into this extreamitie Is it credible as S. Austin saith August in Psal 93. Vt Paulus servus exultet Christus Imperator tristis sit that Paul the seruant should triumph Christ the Lord should bee troubled in sustaining of torments were it not that both the hand of God and man was vpon him Now how farre this stroke of God and sorrow of our Sauiour proceeded it is beyond the apprehension of men yea the contemplation of Angels It grieues my soule to see how some doe extenuate others doe aggrauate it It shall be our modesty not to attempt the gaging of it our happinesse that we neuer feele it For whom Christ bare these burdens VVE are in the next place to consider for whom our Sauiour bare these infirmities and sorrowes and the affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ours doth appropriate them they were our infirmities our sorrowes they were ours by way of appropriation though his by way of imputation Peccat Aemylius Rutilius plectitur Wee sinned and hee was punished We as sheepe went astray Esay 53.6 7. hee as a sheepe was brought to the slaughter Doles domine non tua sed mea vulnera O blessed Lord saith S. Ambrose they were not thy wounds Ambr. de fide lib. 2. cap 3. 2 Cor. 5.23 but mine that caused thy anguish He knew no sin saith the Apostle neither was
subiect to feare Math. 26. Marke 35. anger sorrow and the like He was abased in his kinred some of them being sinners adulterers gentiles Whereupon S. Chrysostome cries out O admirabilem natiuitatem O admirable natiuitie At the time of his birth he had a stable in stead of a stately Palace a manger in stead of a cradle the company of beasts in stead of humane and Angelicall attendance So was he parvulus aetate paupertate Augustin little both in age and estate Luk. 2.21 In his infancy he was subiect to that painfull Sacrament of Circumcision and pursued from place to place by the hand of persecution Math. 2.13 His whole life was dedicated to paines and pouerty The open field was his house the ground his bed broyled fish his dyet his iournies were laborious his attendants men of meane qualitie Thus did he beare our infirmities in his Incarnation 2. Againe 2. In his compassion Cyprian de Lapsis in his tender compassion he carried our sorrowes For as S. Cyprian saith Maeroris pondera participat c. He that hath compassion on another partakes in the burden of his sorrow So did the Apostle when he said Who is weake 2. Cor. 11.23 and I am not weake who is offended and I burne not And thus did our Sauiour in commiserating both the corporall and spirituall infirmities of men Those that wanted food and were ready to faint he pittied those that were oppressed with sicknesse Marke 8.1 or possessed with euill spirits he condoled Math. 8. When he saw people as sheepe without a shepheard He had compassion on them Math. 9. He is that good Samaritan that had compassion on the wounded man Luke 10. powred wine and oyle into his wounds and bound them vp And therefore was he sent Luke 4.18 that he should heale the broken hearted If a man should see a Chirurgion making a plaister of his owne blood for the curing of his patient hee could not but wonder at it And is not our Sauiours compassion admirable Augustin Qui ex proprio pretioso sanguine Who of his owne pretious blood made a plaster to cure the wounds of our soules Sueton. in vita Vespas Suetonius writes of that good Emperour Vespasian Iustis etiam supplicijs illachrymauit ingemuit He was so compassionate a Prince that hee was wont to sigh and weepe euen for them that were condignly punished Diuers stories doe mention many famous in this kinde But what is all the compassion of men yea of Saints and Angels but gutta pusilla Chrysost a little drop of water to the maine Ocean of our Sauiours compassion He was troubled in the spirit for treacherous Iudas Iohn 13.21 Luke 19.4 Rom. 5.8 Luke 23.34 wept for carelesse Ierusalem shed his blood for his enemies prayed for his cruell persecutors Lastly 3 3 3 In his Passion as our Sauiour did beare our infirmities and carry our sorrowes in his compassion so especially in his Passion What step did he take what word did he speake what place came he to where he left not Vestigia dolorum like the print of the nailes in his hands and feete When in the garden of Gethsemane Math. 26.38 he desired the Disciples to watch with him he bare our infirmities Mark 14.34 and when he complained that his soule was heauy vnto the death hee carried our sorrowes When he prayed Math. 26 39. Father if it be possible let this cuppe passe August in Psal 100. Quid illa vox nisi sonus infirmitatis nostrae then he bare our infirmities and when he had neede of an Angel to comfort him Luke 22 43. he carried our sorrowes When he was bound and so led to Annas and Caiphas hee bare our infirmities and when he spake to Iudas in that mournefull manner Iohn 18.12 betrayest thou the Sonne of man with a kisse Luke 12.48 he carried our sorrowes When the souldiers strooke him with their reedes Math. 27.30 and scourged him with their rods he bare our infirmities Marke 14.64 and when he was charged with blasphemie which his soule abhorred he carried our sorrowes When Pilate shewing him in that pittifull plight said Iohn 19.5 Ecce homo Behold the man he bare our infirmities and when he heard that fearefull execration of the Iewes His blood be vpon vs Math. 27.25 and vpon our children he carried our sorrowes But if we follow him to Mount Caluary there shall we see this prophecy most liuely accomplished When his hands and his feet were pierced with the nailes his side with the speare his head with the crowne of thornes when the crosse was his bed the crowne of thornes his pillow gall and vineger his meate and drinke scoffes and rayling his musicke he bare our infirmities and when like a forlorne man forsaken as it were of God and man he cryed out My God my God Math. 27.46 why hast thou forsaken me he both bare our infirmities and carried our sorrowes Here his passion and compassion met together when his head hanged downe to kisse vs His armes stretched out to embrace vs His blood gushed out to wash vs His soule and body were offered vp in sacrifice for vs. Bernard in Cant. Serm. 61. Per vulnera patebant viscera here through His side wounded with the speare you might behold His bowels of compassion wounded with loue Application AN ingenuous reader cannot goe ouer some rare and admirable story but it will worke his affections in one kinde or another Behold the world neuer yeelded such a memorable and admirable story as this It must needs be therefore our stupendious dulnesse if it doe not affect vs. First who can consider these things without admiration Here is that which may make both Saints and Angels to wonder that one who in his humane nature was descended of the blood royall of Iuda and in his diuine was Lord of heauen and earth should be thus deiected abased and for whom Pro vernaculo imò pro vermiculo Bernard de quadrup debito For vs who were the bond-slaues of sinne and Satan wormes and no men Psal 8. What is man O Lord that thou art so mindfull of him or the Sonne of man that thou shouldest so regard him Math. 8.21 They that saw our Sauiours miracles wondred saying Math. 8.21 Who is this that both windes and sea obey him But there was no such cause to wonder at his actions of power But rather that he Math. 28.18 who had all power giuen him in heauen and earth should be subiect to weakenesse and that by his infirmities and sorrowes he should obtaine a glorious victory it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond admiration Againe this story must needs yeeld comfort to a Christian heart For he bare these infirmities and carried these sorrowes for our sake for our good as it followeth in