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A12814 Three sermons tvvo of them appointed for the Spittle, preached in St. Pauls Church, by John Squier, vicar of St. Leonards Shoredich in Middlesex: and John Lynch, parson of Herietsham in Kent. Squire, John, ca. 1588-1653.; Lynch, John, 1590 or 91-1680. aut 1637 (1637) STC 23120; ESTC S117834 61,921 114

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on the other side he that dieth in our stead cannot but die also for our good we may be sure we have even ' the whole army of noble Martyrs bearing witnesse with us unto this truth who all in their severall orders having died for our good yet amongst them all was there any one of them that ever died wee can say in our stead No acceperunt justi non dederunt coronas how precious so ever all their deaths were in the sight of their Creator yet for all that saith Leo in his 12. sermon upon the passion nullius insontis occisio propitiatio fuit mundi the very best of them all could never say how that he died in the behalf of the beleeving world Singulares in singulis mortes fuerunt each man of them in particular died in particular to himselfe alone How rich so ever they all were in the gifts graces of the Spirit yet hand alterius quisquam debitum suo funere solvit yet for all that could not any one of them undertake the ransome of his enthralled brother It was onely Christ saith one amongst the sonnes of men in whom all of us wee may say did suffer in whom all of us we may say were crucified in whom all of us wee may say did die Christ onely Christ in whom all of us wee may say were slaine and of whom therefore we may say very well how that he was sacrificed here for us for us in our steed as well as for us for our good for us in our behalfe as well as for us for our behoofe Yea but why Christ thus for us you will say why not we rather for our selves Cum sis ipse nocens moritur cur victima pro te since wee men were they that had offended why should Christ an innocent thus die for us Why why not If God had so determined why not Cum aliunde reatus cur non aliunde justitia since by another it was that we were ingaged why by another also may we not be enlarged An justitia justi super eum erit saith Saint Bernard impietas impii non erit super eum shall the righteousnesse of the righteous be upon him alone and shall the wickednesse of the wicked be not onely upon him but upon us too It was by Adam you know that wee were made sinners and why by Christ therefore may wee not be made righteous It was by Adam you know that we were all addicted and why by Christ therefore may wee not be all enfranchised You will say that Adam perhaps was our father and what was not Christ I beseech you our brother or is it equall doe you thinke that that sonne who beareth the burden of his fathers sin should yet be debarred from what ever benefit might accrue unto him from his brothers righteousnes Assure your selves there is as great an efficacy in Christ his bloud as in Adams seed in Christ his bloud to cleanse us as in Adams seed to staine us in Christ his bloud for our purgation as in Adams seed for our pollution Indeed were there betwixt Christ and us no manner relation at all somewhat improbable then might it seem unto humane reason that by meanes here of Christ his sacrifice the wrath of God should bee made to passe from us But now besides the neernesse of Christ his conjunction unto us naturâ regno vadimonio hee being not only our brother but even our king too not only our king but also our pledge besides this I say what saith the Scripture I beseech you Mary we are all in Christ saith S. Paul one body so that there is as straight an union betwixt us and Christ you see as betwixt the members and the head But now it being so common a thing in the body naturall to punish one member for another for instance to brand the forehead for the tongues lavishnesse and for the theft which the hand hath committed to scourge the back why should it seem unreasonable unto us that in the body mysticall Christ our head should die for us here especially too Christ being not only willing we are sure thus for our sakes to undergoe death not onely able by his owne strength powerfully to raise up himselfe againe from death but by death also to overcome death to purchase a life for us which shall never end in death and to the endlesse praise of Gods boundlesse glory to save us from dying who must have died for ever else Well you have seen at length I suppose what Christ hath done What! yea and for whom too What he hath done doe I say what he suffered rather for sacrificatus est you see hee was sacrificed and needs must he suffer I trow even to destruction whosoever he is that shall be sacrificed Why and to make it plaine unto us that Christ did so some translations read it therefore He was slaine Christus Pascha nostrum immolatus est Christ our Passeover say they is slaine Hee was slaine I say and that not for himself I shewed you innocent Lamb that he was not for himselfe no nor yet for Angels no nor yet only for Jewes neither but for Jewes and Gentiles together for Us for Saint Paul for Corinthians for Circumcised for Uncircumcised for Hebrewes for Greekes Christ is sacrificed saith my Text for us For us yea even for all of us sub conditione as wee say in causa for albeit in Christ none but the Elect were redeemed yet was the whole world redeemed saith my Lord of Sarum by Christ but for Us of the faithfull Gods children simpliciter I told you cum effectu for us by way of edification nostro commodo for our good for us by way of expiation nostro loco in our stead for us per viam confirmationis for our profit and behoofe for us per viam surrogationis in our person and behalfe Let us passe now from what was done on Christ his part unto what remaineth to bee done on ours from the Beneficium unto the Officium from the dogmaticall part of my Text unto the practicall from the doctrine of faith the Credendum Christ his bounty to us upon Good-Friday unto the rule of life the Agendum our duty to him now at Easter yea let mee tell you againe not at Easter only but during the whole course here of this our life One thing I am sure of however Dr. Kellison would beare the world in hand that wee teach the contrary never the doctrine was it for ought I know never the dreame as yet of any Church Protestant that because Christ on his part hath done so much for us we from henceforth therefore need doe nought on ours No even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee have all been taught I hope how that Christ was as well a Prophet as a Priest 2 Tim. 3.15 as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well a Prophet to teach us our future duties Heb. 5.1 as a Priest to
the ambitious higher to hurle him downe lower But if thou hadst been sure to have had such fast footing and hand-grasping that thou shouldst never have slipped from the Ladder of preferment yet so much as thou hadst added to thy honours thou hadst added to thy Stewardship also Et quicquid tihi impensum est exigetur à te qualiter expensum est every mite every minute every title every tittle of dignitie must bee accounted for Thy ambition would have added to thy accounts a thousand for one when thou shouldst not have been able to answer one for a thousand Good men do save themselves and those that heare them Great men doe account for themselves and for those that serve them Honours being atchieved if Maximus and Optimus could meet in one man yet even Hee shall bee glad while he liveth to use this prayer of this Publican God be mercifull to me a sinner and when hee dyeth to pray as a great and good man of this kingdome did pray dying Lord forgive me Mine-Other-mens sins Now all these groundlesse boundlesse endlesse fruitlesse unlawfull unlimited sinnefull desires of pleasure profits and preferment whither did they doe they would they lead thee O my miserable soule to be a Cain Homicida a killer of a man to bee an Absalom parricida a supplanter of thy father to be a Baanah regicida a rebell against thy King yea yet more execrable to be one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight against thy God For what is all this but an aversion from the Creator and a conversion to the creature a trampling on the instruction of his precepts a spurning at the direction of his providence To resist Jehova my Maker Jesus Christ my Redeemer and the Holy Ghost my Paraclete my Sanctifier and blessed Comforter Oh ure seca in hoc saeculo ut parcas in futuro nay Ure seca in hoc saeculo ne peccem de futuro Lord wound burne my body so that my soule may not sinne lay upon me obscurity infamy ignominy poverty weakenesse sicknesse death any thing but sinne and hell but sinne the cause of hell and hell the effect of sinne If now that eternall Judge should injoine me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternall silence for my eternall demerit I would begge but one word to be left to the liberty of mine utterance which should never be out of my mouth nor out of his Eares PECCAVI I have sinned Peccavi I have sinned against heaven and against thee and am no more worthy to be called thy sonne Peccavi I have sinned Lord I have sinned and these sheepe what have they done Peccavi I have sinned but Propitius peccatori God be mercifull to me The sinner By this second point I have shewed sinne to bee a burden indeed Such a burden as neither wee nor our Forefathers were ever able to beare Howbeit hitherto I have onely touched that Burden with my little finger In the third point following I will set my shoulder to it and then my heart shall tell you how I feele the weight of it Wee see thus that sinne is a burden yet ordinary sinners feele it not For where sinne is growne into a custome Mulus mulum scabit the sinner reacheth a cushion to the divell and by a reciprocall courtesie the divell reacheth a cushion to the sinner The sinner biddeth the divell take his ease and spare his temptation the divell biddeth the sinner take his ease and feare no damnation for sinne must bee freely and secarely committed Your Urinatores expert Swimmers being under water feele not the weight of a full fraighted ship of a thousand runnes riding perpendicularly over the very head of them But so soon as they put their heads above water the least touch of the least part of the ship will stemme them and tumble them headlong into the bottome of the Ocean So whilest miserable men swimme in the custome of any pleasing or profitable sinne they are insensible of the burden of any crime though it be as bigge as a Carrick or as one of those vaste Sea-carts at Lepanto But so soone as they shall begin but to lift up their heads out of the Ocean of their habituall offences but to looke towards heaven they will be ready to sinke with feare to be drowned in despaire at the very apprehension thereof This applicative phrase Mihi peccatori to Me a sinner will instruct us to ponder this point Here I propose My selfe Your looking-glasse The sight of my frailties may reflect to you your infirmities either the very same or some very like shadowed by this example Irrideant me arrogantes ego tamen confitebor tibi dedecora mea in laudem tuam although confession to God produce derision from man yet will I say Mihi peccatori to Mee the sinner and let mee have the shame God the glory and you an Item for your conversation To looke backe to the very Aest of my Nativity and lower also I was a sinner before I was I was borne in sinne and my mother conceived mee in iniquity In my swadling clouts those cradle-cryings and inarticulate complainings were the actuall froth pumped from the dregges of my originall pollution Afterwards being but Infans Mendaciis Paedagogum fallebam pomorum furta faciebam being not able to speake plainely nor to goe strongly yet then I had a tongue to tell a lye for feare of the rod and an hand to plucke other mens fruit for the love of my palate These little sinnes shewed that being but a little childe I had too little regard or knowledge at the least of our great God and his holy commandements My carefull parents putting me to Schoole how did I play away that price lesse Treasure my Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how often did my sports add feathers to those nimble houres and afterwards how faine would I have clipped the wings of those birds which God knoweth were then flowne away too farre from being caught againe At the University I had no lips to kisse those hands which clothed and fed mee there I did not onely want a purse but which is worse an heart also to be sufficiently thankfull to those instruments now with God which gave me that blessed education Being chosen Fellow in our Colledge and taking Pupils I gave them too much libertie and tooke my selfe too little paines I was an Heli when I should have been a Gamaliel I considered not that University Tutors should bee like the Latine Tutores Tuitores Defenders of younglings against barbarismes in their language and barbarousnesse in their lives I considered not that the inde fatigable industry of vigilant diligent Tutors should make every Colledge both like Athe●● which taught men to know well and like Lacedaemon which taught men to doe well When the University had fitted mee for the Ministry I entred that Calling with joy and hope fastning my expectation on
Boyes of Jericho to have a bald-head some scornefull nick-name for the Prophets of the Lord but the mercie of the Lord hath a little prevented them and a little touched their hearts as he did the heart of Lidia that they doe in some sort esteeme them to be the Horsemen of Israel and the Chariots of the same Have we not beene angry too often too suddenly too much And this is a prologue to Murder But blessed be that mercie which as often prevented us Immoderate diet fantasticall fashions too loose speeches if Gods mercie prevented not who dare say that they might not lead us to uncleannesse Yee know our desires cares and indeavours to thrive our selves and to raise our Posterity if we doe this without covetousnesse admire Gods preventing mercy indeed beyond admiration Corrupt nature hath framed us with broad eares and wide mouths with a strange aptnesse to speake of the absent more than becommeth the innocent Have we learned the lesson of holy David in any measure so to take heed to our waies that we offend not with our tongue Reverence Gods preventing mercie as our onely instructor in that singular vertue And that our Bosome Aetn● our continuall concupiscence if we can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quench those desires in any degree that they Flame not forth into actuall Ambition Covetousnesse and Voluptuousnesse the voice of our Praise and Prayer must ascribe all this to Gods preventing mercie in the phrase of this Publican God is ever hath beene and ever may hee bee a God mercifull to us miserable Sinners The consideration of Gods mercy in generall but of his preventing mercie in especiall may incline our hearts to treasure up this precious Praier for our perpetuall practice It were well if like the Israelites wee could write it as a select Scripture in our Phylacteries and verges of our garments It were well if like that Emperour we could paint it as a choyce sentence in our windowes and Walles of our houses It were well if like that Father wee could carry it as an Obvious Poesie on our Tables and Trenchers All this were well but it were farre better if with the blessed Virgin we could Lay it up in our Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Written not with ink but with the Spirit of the living God not in the tables of stone but in the fleshly tables of the Heart That Nulla dies sine linea that every houre we may utter this Prayer God be mercifull to Me a Sinner God be mercifull to us Surely God Hath Been Appl. and Is Mercifull unto us alreadie That we are here now met together at this time in this place it is the Lords mercy It is Gods mercy that the substance of this Text which is writ in this verse was not written upon all our Houses as it was upon some of our poore Neighbours LORD HAVE MERCIE UPON US What am I that I did not fall amongst those eight hundred which died this yeere in my owne poore Parish and what are you that you servive those eight and twentie thousands which were buried within the circuit of your famous Citie That our eight hundreds arose not to eight thousands and that your eight and twenty thousands did not multiply to eightscore Thousands and that we were made but Cyphers among those numbers appointed to die that the Lord swep us not All away with that besome of his indignation the Plague that they were scopae dissolutae that we escaped this was Gods mercie Gods great mercy That the Tower of Siloam fell upon eighteen and upon no more of the Inhabitants of Jerusalem it was Gods mercy unto them That the Plague hath destroied so many of the Inhabitants of London but no more this is Gods mercie unto us Yea Gods mercy was to us as preferment should be to men of merit Fugientem sequitur it did follow us when we did flee from it Stulti Stoici cum misericordiam quasi vitium devitabant when the foolish people did forsake their owne mercies and did pluck down Lord have mercy upon us from their Doores even then God did write over their Heads Miserebor cujus miserebor I will have mercy on whom I will have mercy and preserve many from the Plague Gods mercy Gods miraculous mercie Nay whilest our provoked Judge did destroy us with the plague even then also hee shewed mercy in his Judgements That in our parish and in your Citie there dyed so many it was too many had not God designed it to bee so but that there dyed no more this was citra condignum lesse than wee did deserve Gods mercy and that I and you were Titiones ab incendio Brands snatched out of that fire that wee dyed not of the plague this was supra condignum more than we did deserve Gods gracious mercie Carnall consultations it may be may conclude that so many children died of the plague this was a cruell affliction But I say Deus fecit nihil inaniter nihil inhumaniter that these judgements were not without wisdome they were not without mercies That Infants were destroyed carnall men may call it cruelty but it was crudelitas parcens in verity very mercy Although they did not know their right hand from their left yet God it may be did know that they would patrizare imitate the sinister dealings of their naughty Parents and therefore to withhold them from a sinfull life by a timely death this was Gods mercy and wee who have escaped the plague if we continue in our sinnes it is misericordia puniens to incurre greater judgements if we be not prevented by Gods mercy But now if the Lord would be pleased to say a Consummatum est to our Crosse to say of the plague It is finished that our inhabitants might safely and securely return to their houses follow their trades and frequent their Churches in the feare of God without feare of one another that we might no more be destroyed by the plague devoured by poverty afflicted for our friends affrighted in our mindes and which is most miserable hindered from comming to Church this would bee the mercy the tender mercy of our God whereby from on high he hath visited us and delivered us from that heavie visitation Then as the last yeere in the plague the heart of every good Christian was like Aristotle booke rasatabula a Faire folio wherein the letters of this text were written in text letters God bee mercifull to mee a sinner so this yeere being freed from the plague we should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all of us should be one heart to be one booke that book of Ezekiel scriptus intus foris written within and without like Psalme 136. every line For his mercy endureth for ever Now that God may cease plaguing and that we may cease sinning God be mercifull to us All for Evermore Amen Finally to make my Exordium my Conclusion I may re-enforce this exhortation from this present occasion of hearing
God he knowes but a sorry handfull of men if they compare themselves with the whole world doe yet think that this common Passeover of ours should bee slaine incommunicably for none but them alone In Hebr. 2. ver 9. Christ tasted death we reade for every man in 2. Corinth 5. ver 14. hee died Saint Paul tells us for all so that when in this my text here we do reade of Christ our Passeover how that he was sacrificed for us it is in effect you must know but the very same with that in Rom. 8. ver 32. where God delivered up we reade his owne Son pro nobis omnibus for us all Howbeit I would not that you should here mistake mee as if the benefit of Christ his passion I thought should redound to all men and as if because in Heb. 2. Christ tasted death for every man I might therefore hold that every man should reap the fruit of it unto salvation No however it was that sufficienter as wee say and in respect of the dignity of the price paid Christ was sacrificed we may say very wel for every one of us in the whole world for Tanti quid valet saith Saint Augustine Quid nisi totus orbis Quid nisi omnes gentes what one worldly thing except the whole world it selfe could be worth the bloud-shedding of the Son of God yet because the Jewish Passeover was never kill'd if you have observ'd it but for such onely as were made count of as in Exodus 12. ver 4. you may reade if it please you more at large for this cause therefore I say onely for them amongst us was Christ slaine efficienter saith Estiu● to purpose I meane for them only simpliciter saith Topporus for them onely with effect whom God having chosen from before all eternity to bee Sons as we may call them of the society shall now eate this Lambe in their severall families shall apply Christ unto themselves by faith So then the reason why all are not saved is not want of merit in Christ but of faith and grace in them that perish That thus it was what is more plaine I beseech you than that in Galat. 3. ver 27. where reade we not how that the promise of the faith of Jesus is given to them only that beleeve Yes and therefore Si non credis saith Saint Ambrose non tibi passus est Christus never dreame thou O man that Christ was sacrificed for thee in case it be so that thou doest not beleeve The truth is did Saint Paul write here unto an infidell people not converted some ground then might profane miscreants have to hope that Christ was sacrificed here for them but the endorsement if you marke it of this Epistle runs not unto all at Corinth without exception no but Ecclesiae Dei quae est Corinthi unto them that call there on the name of Christ now Quo modo invocabunt in quem non crediderunt how possibly can men invoke him in whom they have not as yet beleeved Why then for Us beleevers it was that Christ was sacrificed you see for Us beleevers I say for Us. For Us I say and for such of us two waies may wee say that Christ was sacrificed for us for our good and for us in our stead for us for our behoofe and for us in our behalfe First for our good for we must not thinke that Christ our Passeover was slaine in vaine here that the Sonne of God did dye gratis as we say that the soveraigne fountaine of Christ his bloud was let out to run at waste wee must not thinke that this boxe of ointment farre more precious than that of Spikenard elsewhere was broken spilt and powred forth here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to no purpose The good questionlesse is most infinite that doth redound unto us from Christ his sacrifice yea so infinite as that here in this life wee cannot perfectly conceive it because alas here in this life wee doe not perfectly receive it the greatest part of what we enjoy being the least part of what wee expect the greatest part of what wee have in re the least part of what we have in spe Indeed wee may here meditate perhaps on some few particulars of what Christ hath gained for us by this his sacrifice but the exact knowledge as well as the full fruition of such benefits being reserv'd especially for the life to come beyond the faculty it is of our best Arithmetick to recount the summe of them to compute them all One thing I am sure of the sole benefit that doth now accrue unto us by Christ his sacrifice is not onely as some fond miscreants have dreamed our confirmation in the Gospell no if this were all I would gladly know then in what one particular above the rest the death of Christ here doth more advantage us than the death might have done of some other man Doth not S. Paul tell us of himselfe how that what he suffered was for Gods chosen sake the Elect that is as it is Col. 1.24 for Christ his bodie sake the Church Well but how for the Elect how for the Church it would be knowne Mary as my Lord of Sarum cleeres it in that most excellent exposition of his non pro illis redimendis non expiandis not that he might satisfie for their sinnes nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul had not wherewith to pay his owne scores much lesse then would his stocke hold out to defray the debts of other men sed pro illis confirmandis adificandis in doctrina Evangelica but that by his sufferings he might confirme and stablish them in the truth and certainty of what he had preached and that by this means they being strengthened in the faith and verity of the Gospel salutem consequantur quae est in Christo they might obtaine that salvation which is in Christ But now did St. Paul doe this by his death 2 Tim. 2.10 and did Christ may we thinke no more by his did the Disciple doe this by his death and did the Lord may we thinke no more by his nay in truth did Christ here no more for us now by his death than what by his miracles if we doe but well bethinke our selves he had done formerly we shall finde in his life time and what very well hee might have done for us though he had never tasted death at all Why suppose I beseech you that after a long time spent amongst us here in this world in all pietie innocency and demonstration of the Spirit our blessed Saviour at last like the Prophet Eliah elsewhere should have beene charioted up into heaven without death and from heaven should have given a specimen of his power and majestie unto us on earth here might not even this alone have been enough we may think to have established us in the Gospel this alone have beene abundantly enough to have confirmed and strengthened us in the