Right Honourable :

I May say of our Exercise in particular , what St. Paul doth of the Gospel in general , that it is the same yesterday , and to day , and for euer . Hebr. 13. 8. verse . Mortification , as it is a most necessary praeparation for our Affaires temporall , so in a more especiall manner for our Actions spirituall ; The most vigorous , and liuely of all the which , is this great Action now in hand , the due receiuing of the blessed Sacrament . Being therefore to speake , not before such as be a a 1. Cor 3. ● . Babes in Christ , and are to bee Catechized in the Foundation , but before the b b 4. Reg. 2. 12 Horsmen , & Chariots of Israel , to be minded only of their Praeparation to this Sacrament , I shall preach vnto you Iesus Christ , the same yesterday , and to day , and for euer , in a plaine Sermon of Spirituall Fast , and Mortification . And my Text is ,

Galat. 6. part of the 14. verse . But God forbid that I should glory , saue in the Crosse of our Lord Jesus Christ , by whom the world is crucified vnto mee , and I vnto the world .

THis Text generally points out two parts : Affectum , and Effectum , a kind of Affection , and a kinde of Effect , or Operation produced by the same . The Affection is in the first part of my Text , God forbid that I should glory , but in the Crosse of Christ . The effect , or Operation produced by this Affection , in the latter part , wherby the world is crucified vnto me , and I vnto the world . Now the first part is farre easier to be carryed away then the second . a a Caietan ●orum . Facile est gloriari in cruce Christi , sed non sic , non cum hoc effectu , saith Caietan . It is no difficult matter to be Owners of this b b V●●…am qu●… 〈◊〉 sermo , tam caut●… & sollicitus affectus Ambros . lib de fug●●●…let 〈◊〉 〈◊〉 . Affect●on , but the main point is to become Partakers of the Operation . In the Affection we are to obserue two parts , Actum , & Obiectum , the Act , and the Obiect . The Acte , is an Acte of ioying , but somewhat more then ordinary ; And therefore term'd in this place c c Acquiescere , adque non sine animi exultatione . Beza in loc. Non modo aequo animo & moderato , sed etiam magna laetitia perfusus . Idem in epist ad Rom c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kinde of Reioycing , or Glorying , That I should glory . This Acte beeing in it selfe ( as the Act of euery Affection is ) but one , and that pure , and indifferent , not d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Aristot . Ethic lib. 2 ▪ c 5 laudable , or blame worthy , is coloured notwithstanding , and diuersified with a double Obiect . The first Obiect makes it a blacke , and a forbidden Acte , and that is , carnall respects , in the very e e Gal. 6. 13. immediate words before , & yet shut out of this Text by S. Paul , in this word Absit ; God forbids that Glorying . Some Apostles there bee that glory in your Flesh , but God forbid that I should so glory . The second Obiect makes it a faire , and a bidden Acte , which is Crux Christi , The Crosse of Christ . For although Regenerate men are not blowen vp with euery idle blast of vanity , yet are they not deuoide of naturall Affections . a a Leguntur tamen plurimae illius ad Paulum epistolae , tum in alijs , tum praecip●● in Bibliotheca Eccles Cathedral ▪ Sarisbur . Seneca was no disciple of S. Paul in that point . For although S. Paul makes a statute in this place against glorying , and reioycing , yet is it not altogether absolute , and Categoricall , but with a sauing , and Prouiso , for the right Obiect . God forbid that I should glory , sauing in the Crosse of our Lord Iesus Christ . And this is the Affection . The Effect of this Affection , is a double Mortification . The first is of all the vanities of the world to a regenerate man , who glorying in nothing but the Crosse of Christ , lookes vpon all these with an eye of Abhorration , like so many Carcasses , or crucified bodies ; Mundus crucifixus , The world is crucified vnto me . The second Mortification is of a regenerate man vnto all the vanities of the world ; The which smelling him vp and downe , as a Beare doeth a Carcasse , in all the Faculties of his soule , and praesenting Obiects for his Senses , & Phantasies for his Vnderstanding , to awake , and allure him , find in him no stirring , or motion at all , as being dead to all these Entisements of the world , and at last , spurnes him away , as a Crucified Carcasse , Et ego mundo , and I vnto the world . God forbid , &c.

NOw of the Affection in generall , the Act of the Affection in particular , which was a Reioycing , and the forbidden Obiects of this Acte , both Morall , those of the Gentiles , Riches , Glory , Greatnes ; and Ceremoniall , those of the Iewes , variety of Types , and multitude of Proselytes I haue spoken heretofore in * * At White-Hall , vpon Good Friday , primo Caroli Regis . another place . Now wee are come into the House , where the Text dwelleth . The Obiect bidden , and commanded , the Crosse of Christ , and the Effects produced by this Obiect , a double mortification , of the world vnto a Regenerate man , which is Mundus crucifixus , and of a Regenerate man vnto the world , which is Paulus crucifixus . Of the which I must craue your honourable patience to speake plainely , and simply , as the subiect requires . Considering that , as Luther writes , vpon this place , a a 〈…〉 Multum interest inter Theologum gloriae , & Theologum crucis , There is a great deale of difference betweene an Orator in the Court , and a Preacher of Mortification . And b b 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 S. Luke in the 24. of the Acts , frames one stile for S. Paul , then vnder the Crosse , and another for Tertullus , an eloquent Towne-Clerke . Nay S. Paul himselfe tels vs plainely , 1. Cor. 1. 17. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this quaintnesse of speach doth quite euacuate the Crosse of Christ . And God forbid , I should reioyce , but in the Crosse of Christ .

The Crosse .

IT were but lost labour to expound this Text , as c c 〈…〉 Luthe●●● ▪ Selne●●●●●m ▪ & ●l●● Lutheranos 〈…〉 um Vide etiam Athanasium 〈◊〉 Bul●●● 〈◊〉 Some late writers seeme to doe , Who making these false Apostles to embrace the Ceremoniall Law , that thereby they might obtaine a Toleration in Religion , which Augustus , Tiberius , and Caius had giuen vnto the Iewes , and not to mere Christians , would expound this Text of our sufferings for Christ ; Whereas the words themselues doe fasten the sence on Christs suffrings for vs , not Crux propter Christum , as that 2. Cor. 12. 10 , but Crux Christi , not our Crosses for Christ , but Christs Crosse for vs , the Crosse of Christ . And so doe all the ancient Fathers expound it . Morte Christise gloriari inquit , saith a a Lib. ad Reginam de recta fide . S. Cyrill . He professeth to boast onely in the death of Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith b b Chrysost 〈…〉 S. Chrysost. that Christ suffered for mee . Non in propria iustitia , vel doctrina , sed in Fide Crucis , saith c c In locu● ▪ S. Hierom. God forbid , that S. Paul should boast in his owne learning , in his owne righteousnesse , in his owne crosses , but only , and wholly in the Faith of the Crosse of Christ . For , vbi Philosophus erubuit , ibi Apostolus the saurum inuenit , saith d d Serm. 20. de verbis Apostol● ▪ S. Augustin , where the Philosopher found his blushing , there the Apostle hath pitcht his boasting ; e e Lomb. in loc. Grandi ludibrio impijs , grandi mysterio pijs , saith Lombard , On that great scorne of the Pagan , and excessiue Comfort of the deuout Christian , the Crosse of Christ . But in the Crosse of Christ .

ANd indeede what is there , that can swell a man vp , that is not to bee found in this one Obiect ? First , Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of a puffing disposition , the 1. Cor. 8. 1. and the Philosophers were Animalia gloriae , certaine creatures all made of Glory , saith * * Hier. Epist. consolat. ad Iu●ianum . S. Hierom. Ista liberalium Artium consectatio sibi placentes facit , saith a a Epist. 88. Seneca , these studies in the liberall Artes make men esteeme of themselues very liberally . Nullus animae suauior cibus , saith b b Lactant. de orig. Erroris , l. 2. ● . 3. Lactantius , It is a luscious kind of meate , and feedes very high . Should a man therefore boast in this ? Behold , as c c ●●● . quaest. Tus● . 5. Tully thought all the humane Sciences might be found in Homer , d d Scalig. in suâ poeticâ . Scaliger in Virgil , and e e Sphynx Philosoph . c. 25. Theodorus Gaza in the workes of Plutarque : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the treasures of diuine wisedome are layd vp in Christ , Colos. 2. 3. And S. Paul could finde null●m Scibile , nothing fit to be knowen ; beside the Crosse of Solent Impe●ia ●● ou●bu● leones gignere . Vitūs rebus so●enne secundis . Claud. Pan. 2. ad S●ili● . g Plau● ▪ i● St●cho Act. 2. ●cen ▪ 2. Christ , 1. Cor. 2. 2. Again , Greatnes , and Prosperity is another leauen , and of a f f Auaritia , & Arrogantia p●●cip●● va●idiorum vi 〈◊〉 . Tac. Hist. ●● . 1. Solent Imperia ex o●ibus leones g●gner● . Vitium rebus solenne secundis . Claud. Pan. 2. ad Stil●c . boasting nature . Decet res secundas superbia , saith the g g Plaut. in St●cho Act. 2. Scen. 2. Comick . It doth not vnbecome fortunate men to swell a little . And behold if Greatnesse be cause of boasting , the Crosse of Christ hath made vs all that belieue therein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great enough , euen so many Kings , Apoc. 1. 6. Againe , Pleasure , as a a 〈…〉 Athen●● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ● . 4 ▪ Plato writes in his Philaebus , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a greater boaster then any of the rest ; And behold in the Crosse of Christ , is that Pleasure , which eye hath not seene , care hath not heard , nor hath entred into the heart of man . 1. Cor. 2. 9. Lastly , the Nod of a great man hath his leauen also , and puffs a man vp . Libertis , atque Ianitoribus eius innotescere pro magnifico habebatur , as b b Ta 〈…〉 . An●alium . Hee said of Sejanus , to be knowne to his Foot-men , and Chamber-keepers makes a man looke somewhat the bigger ; And behold , as c c Vide Chrys ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Athanas ▪ seu Bulgar ▪ Quis enim seruus cum sit , non gloriae du●erit her● in se ben●uolentiam ▪ S. Chrysost. Athanasius , and all the Greeke Fathers expound this place , in the Crosse of Christ , wee haue the greatest Fauourite that euer was , doing grace , and honour to the vnworthiest of his Seruants . There thou mayest behold him with the eye of Faith , powring out his Blood to redeeme thee , spreading out his Armes to embrace thee , bowing downe his Head to kisse thee , and yeelding vp the Ghost to saue thee : And therefore , Absit gloriari , God forbid , wee should reioyce , but in the Crosse of Christ .

WEre I now in the Chaire , as I am in the Pulpit , and to expound this Text literally , I would say , that by the Crosse of Christ in this place , is to bee vnderstood Synecdochically , the All-sufficient , Expiatory , and Satisfactory Sacrifice of Christ vpon the Crosse , which is a a Lombard : l. 4. dist. 1. Res Sacramenti , the very matter , and kernell of this blessed Sacrament : And that at the Iudgement Seat of Almightie God , which , without the Merits of our Sauiour , is like the Tribunall of Lucius Cassius , b b Tac●t ▪ Annal. l. 1● . Scopulus reorum , A rocke to splinter in pieces all that come nigh it , wee haue nothing to stand vpon , and to offer vnto God to saue our selues , besides this one , and onely Propitiation . That it is false , hee had any helpe from Man , or Angel , in his satisfying , either for all Actuall sinnes , as some of the c c Sicut Corpus Christi in alta●● pro debit● Originali s●●●l oblatum in Cruce , sic ●ffertur ●ugiter pro nostris quotidianis del●ct●● . Tho. ●pus● . ●8 . de ●●●r . Alt c. 1. ●onau . ● . Sent. ● 20. q. ● . Homo potest satisfacere pro suo Actuali pe●cato ▪ sed non pro Originali Altis●●od . in 3. dist. ●● . Schoole-men are not asham'd to auerre , or for sins after Baptisme , as a a Pas●io Christi pro Originali peccato & Actual●b●● Baptismum antecedentibus , satisfecisse ●ed in M●ss● offertur pro peccatis Baptismum , & primam Iustificat●onem s●quentibus ▪ C●th●r . in Opusc . Catharinus , or for the punishment for sin , as b b Lib. 4 de poenit . Bellarmine , or by way of Configuration , c c Part. 3. ● . 49. artic. 3. as Aquinas , or by way of Congruity , as d d In 4. Sent. dist. 15. Durand , or by way of Concurrence , and supply , as e e In 4. Sent. d 16 q. 2. Biel , or by way of Conformity onely , as the f f Sess. 14. c. 8. Councell of Trent , or indeed by any way at all , that can be inuented by man , or Deuill . Torcular calcauisolus , I haue troden this wine-presse alone , Esay 63. 3. Alone ; that is , as Symmachus translates it , and Iust : Martyr in his Dialogue against Tryphon reades it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnus , & solissimus , I my selfe , and no more . And therfore as Alexander said of his Father Philip , that hee had conquered all Greece himselfe , g g Plutarch . in Vita Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and would leaue nothing for his endeuours : So in this great buisinesse of satisfying for sin , Christ hath done all himselfe ; Hee hath satisfied for all Sinnes , h h August . lib 1. de remiss . pe●● . & mer ▪ c. 13. Originall , and Actuall ; Hee hath satisfied for all the parts of Sin , i i Exempto reatu exim●tur poena . Tertul lib. de Baptism . the guilt , and the punishment . There is nothing left for vs to doe , nothing for vs to suffer , nor consequently to reioyce of , as proceeding from our selues , God forbid , that wee should reioyce , but in the Crosse of Christ .

NOr is this Crosse , and Passion of our Sauiour so deare , and precious in regard of Gods Acceptation onely , like brasse-money , that goes cur●ant by composition , which is a doctrine of the a a Sed solum potuit ess● sa 〈…〉 onem 〈…〉 . Du 〈…〉 . Du〈…〉. 4. 〈…〉 . Schoolemen to crie vp their own Copper , and Tinkerly Merits to an Acceptation also , but like the gold of Ophir , hath in it selfe an intrinsecall , and indeede an inaestimable value , sufficient to satisfie the Iustice of God , Vsque ad vltimum quadrantem , euen as farre , as the vttermost farthing . And this intrinsecall value , which wee call Merit , doeth accrue thereunto out of 4. seuerall considerations ▪ of the Power , the Willingnesse , the Office , and the Application of this most precious Sacrifice , offered for vs , vpon the Crosse , & offered vnto vs in the Supper . The which foure Improuements of this Ransome for sinne are pointed at , in the foure Attributes of this Crosse in my Text. First , the Power , in that it is call'd , Crux Domini , the Crosse of a * * Christi passio relata ad diuinitatem , consequitur ex ea in●i●it● virtutem . Thom part ● . q. 22. art. 3. Lord , a name of Power , and so able to saue vs . Secondly , the Willingnes , in that it is call'd , Crux Iesu , the Crosse of Iesu , a name of a a Mel in ore , melos in aure iubilus in corde . Bern. Serm 1● , 〈…〉 Can 〈…〉 loue and sweetnesse , and so willing to saue vs . Thirdly , the Office , in that it is call'd , Crux Christi , the Crosse of Christ ; Nomen Officij ( as b b Part. ● q. ● . Aquinas tearmes it ) a name of Office , and Appointment , and so ordain'd to saue vs . Lastly , the Application , in this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they are said to be ours , which brings all three home to our Soules , & Consciences , and so fits them to saue Vs. This Crosse were not a sufficient Ransome in it selfe , were it not for this Power , and Diuine Nature , Crux Domini , that it is the Crosse of the Lord ; Nor this Power sufficient in it selfe , were it not for this c c 〈…〉 ten . d. ●● art. 13. Willingnesse in both natures to bee our Sauiour , Crux Iesu , the Crosse of our Sauiour ; Nor this Power , and Willingnesse sufficient for this Sacrifice , were it not the Sacrifice of the Messias , Crux Christi , the Crosse of him that was anointed , and appointed to saue vs ; Nor all this peraduenture sufficient to saue , had he a a Quod videtur tamen Piscator innuere in Epist. ad Philipp . c. 2. merited for himselfe , and not for vs , as our Lord , our Iesus , and our Christ , The Crosse of our Lord Iesus Christ . And yet , God bee praysed therefore , this great Prince lost nothing in Maiestie , by his condescending thus to his basest people , but in very deede encreast in Glory . For whereas before in b b Psal. 75. 1. Iury onely was God knowne , and his Name great , but in Israel , now his c c Rom. 10. 18 sound is gone vnto all parts , and his words vnto the ends of the World . And what d d Iam facit ipse deos mittitque ad Sydedera numen Maius , & Augusto crescit sub Principe Coelum . Manil. Astron . lib. 4. Manilius the Poet sayth merrily of Augustus , who began to fill his imaginary Heauen with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and imaginary Consecration , that , Augusto crescit sub Principe caelum , the Heauens began to grow wider in the reigne of Augustus , we may most truely say of Christ our Sauiour , Christo crescit sub Principe caelum . there hath beene much more Elbow-roome in Heauen , since our Lord vouchsafed to conuerse here on Earth , And therefore God forbid , wee should reioyce , but in the Crosse of our Lord . And so much of the first generall part of this Text , the Affection , consisting of an Acte , which was a Reioycing , and an Obiect , the Crosse of our Lord Iesus Christ . I come now to the second part , the Effect , or Operation produced by the same , which is a double Mortification , or Crucifixion , of the World to a Regenerate man , of a Regenerate man , vnto the World , Whereby the World is crucified vnto me , and I vnto the World .

THE world crucified ? Why the world is Dei statua , a great statue , and a liuely pourtraiture of God himselfe , as the a a Apud F●●●num . Platonists call it . It is Dei Scriptura , the first Bible that God made for the institution of Man , sayth b b Clem. Alex. Strom. 5 ▪ Clem : Alexandrinus . It is yet ( if it be well studied ) one of the best furnished Libraryes a Man can find , if we may beleeue c c Vide Sphyng . phil p. 37. S. Anthony , and d d In eius vi●â ▪ S. Bernard : And to be crucified , is to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deut. 21. 23. most execrable , most abhominable . Most execrable , I say , Not as though the Soule could not goe to Heauen before buriall , as the e e vide Cornel. à Lapide , in 21. Deuter Rabbins thought , or for the great despight done to Gods image therby , as a a 〈…〉 T●sta●us , or because it leades to Atheisme , and a certaine beliefe of the mortality of the Soule , as some b b 〈…〉 Late writers , but because that Law was not wholly political , but in part c c 〈…〉 ceremonial , praefiguring Christ , who by his Crosse , and death for our sinnes made all other Crucifixions odious , and execrable . Why therefore should the World , which seemed vnto God to be so very good , Gene. 1. 31. be now vnto mee as a Carcasse crucified ? I must distinguish , as S. Augustine doeth vpon the 143. Psalme , Audi in Euangelio mundum , & mundum , remember you haue read in the Gospel of a World , and a World , Mundum , quem fecit Deus , Mun●um , quem regit Diabolus , there is a World created by God , and a World managed by the Deuill . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He doeth not meane here the Heauens , or the Earth , saith S. Chrysostom ; nor the World indeed , but the things of the world , Glory , Port , Riches , Greatnesse , d d 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all that make a shining , and glittering in the world . These are all but so many Carcasses , and a very abhomination to a truely regenerate man ; Mundus crucifixus , The World is crucified vnto mee . Againe , a regenerate man is , Natum ex Deo , A thing borne of God , 1. Ioh. 5. 4. and wee are all in Christ a a 1. Pet. 2. 9. Reges , & Sacerdotes , so many Kings , and Priests , as I said before , and shall such bee sayd to bee Carrions , or crucified ? I answere with Saint b b Greg. Moral . lib. 5. ca. 5. Gregory , Viuebat , sed iam non mundi vita , quia dicebat , viuo ego , iam non ego ; S. Paul was no Carrion , but aliue indeed , when he spake these words , but yet not to the humour of this praesent World , because hee professeth openly , I liue , and yet not I. Gal. 2. 19. That is , what life you see in me , sithence that happy houre I first applyed to my soule , the passion of my Sauiour , is all for Christ , and nothing for the world ; For , as the World is crucified vnto me : so am I vnto the World . And now methinkes , vpon the perusall of what hath beene said , and the consideration of all these Crosses , Christ crucified , Paul crucified , and the World crucified , wee haue a Mappe of the siege of Ierusalem , where ( as a a Ooseph de ●xcid . l. 5. c. ●8 . Iosephus tels vs ) there were so many Crosses set vp by Titus , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there wanted Earth to beare the Crosses , and Crosses to beare the crucified Carcasses . But the Crosse of Christ ( the former influence from the Deity considered ) is so powerfull in operation , that it kills on either side , the regenerate man on the one , and the vnregenerate world on the other . And it must be so ; For as he said in b b Tacitas . ●●stor . lib. 1. Tacitus , Frustra moritur Nero , si Otho viuit , In vaine should the regenerate man bee purged from sinnes , if the world were let alone , to draw him to more sinnes ; And therefore , they are both dead one to another , Dum nihil concupiscit Apostolus mundi , nihil agnoscit Mundus Apostoli , saith S. c c In loc. Ambrose , while the Regenerate man affects nothing that is the Worlds , nor the world approues of any thing in the Regenerate man . Sicut sunt duo mortui , ex quibus nullus tangit , vel diligit alterum , saith Remigius . They stand not like those wretches tormented by Mezentius , a a Virgil. A●neid 7. Qui mortua viuis Corpora composuit , one dead , and the other aliue , but like Eteocles , and Polynices after the combat , b b Starius . Duo corpora in vno Conduntur busto , Like two dead Carcasses in one Beere , whereof the one neither sees , nor regards the other . And for any further commerce , or trading with the vanities of the World , mutuò transfiguntur , & inuicem moriuntur , c c Tertul. aduers . Marc. l. 5. Non secundum substantiam ▪ sed secundum quod est peccati . Caiet . as Tertullian doth elegantly expound this Text , they are dead , and crucified , the one to the other , The world is crucified vnto me , and I vnto the world .

BVt this Doctrine , as it is very hard to be put in practise , so is it not easie to be vnderstood , how this d d Iudic. 16. 29 Sampson should kill more at his Death , then he did in his Life ; how this Scaeuola should strike harder with his scortched ( as e e Senec. ●● Epist. Seneca speakes ) then euer hee did with his armed hand ; how the Crosse , and Passion of our Sauiour Christ should crucifie together with it selfe S. Paul , and the World . I would to God , I were as able to shew it a a Vtinam hac morte ego frequenter ●●●am , vt ●●●●●m laque●s mortis . Bern. Serm. 52. in Canti● . by my life and conuersation ( which I confesse I ought to doe ) as I shall easily declare it by a plaine Expression . As our sinnes brought Christ , so Christ brought our sinnes ( which b b Rom● . ● . Man , bec●●se ●● sti●●es t● vt , as close as our manhood . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oecumen . S Paul calls our Old man ) to the Crosse ; which Old man of ours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was there crucified with Christ , Rom. 6. 6. Yet not , as he was a Man , but as he was Old , c c Tertul. lib. de r●surrect. Christs . per emendationem vitae , non per interitum Substantiae . His Oldnes was there crucified , but his Substance was not abolished , as Tertullian speakes . d d ●●●tan . in 〈…〉 Vetustas defectus est ab antiquo pecca●o Adami , saith a Schooleman , this Oldnes of his was a body of sinne deriued from the fall of Adam , and now so crucified with Christ , and so nayl'd to his Crosse , that , if wee bee Christs , it can neither arraigne vs , nor reigne in vs ; Not reigne in vs in this life , nor arraigne vs in that to come . As S. e e Creditur a pijs . Cyprian . Serm de Resurrect. Cyprian therefore speakes of an odde opinion in his time , Sanguinem Christi in cruce suspensi in caluariam Adae defluxisse , That the blood of Christ , when hee hung on the Crosse , did drop , and distill on the skul of Adam , which a a Lib. 2. contr. Marc. c. 4. Hîc homine● ▪ primum s●●ce ▪ prim●● esse sepultum , Hîc patitur Christus . Tertullian , and many of the ancient b b Orig tract ▪ 35 in Matth. ven●t ad me trad●●●o tal● . Chrys. Hom. 85 in Io. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. Epiph. hae● . 46. contr ●atianos ▪ Amb● ▪ in Luc. Au● . Serm. 71. Audite aliu●●●cramentum , Fratres charis●imi . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non●us . Fathers suppose to be buried iust vnder the Crosse : so is it most certaine , that from the death , and passion of Christ , there distilleth such a vertue vpon all the Sonnes of Adam , that belieue in him , as at the first , giuing Sinne a deadly wound , doth bereaue it of all power to reigne in them , and causeth them , by such spaces and degrees , as c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non sit mortuus , experimur . Infoelix ego . Sed fixus est . Ca●e●an . must bee allowed this flesh , and blood , wherein wee liue , to die vnto sinne , and liue vnto righteousnesse , but both in Christ ; For as a graft taken from the old , and grafted in a new stocke liues no longer by any life of his owne , but by that of his stocke : Euen so wee complantati , Rom. 6. 5. taken out of the d d Nunc quidem non resurrectione tota , sed quantum ad vitam iusticiae resurgendum . Sadolet . 〈…〉 Rom. corruptions of Adam , and ingrafted in Christs death , and passion , can no longer liue the life of the world , but the life of Christ , and must now looke vpon the world , but as the world looked vpon Christ , and will looke vpon vs , if wee shall follow his steps , to wit , as vpon so many abhominable , and crucified Carcasses ; For by the Crosse of Christ , the world is crucified vnto vs , and wee vnto the world . And hauing spoken thus much of both these Crucified Bodies in the generall , I will now seuer them a little to their particulars , and begin with the Crosse of the left hand , Mundus crucifixus ; The world is crucified vnto mee .

BY the world therefore in this place , wee must vnderstand the a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas . vayne pompe , and glory of the world , to the which wee haue long agoe renounced in Baptisme , and are by and by to renounce in the Supper Sacramentally , and cannot but renounce againe and againe really , and formally , as oft as wee apply vnto our Soules either in Sacrament , or out of Sacrament , the Crosse of our Lord Iesus Christ . And to these wee must renounce , not as to things dead onely , and so not to bee regarded , but as to things put to an ignominious death , as b b Non solùm mortuus , sed & crucifixus , quod est ignominiosum genus mortis . Born . Serm. 1. de Quadrag . Non mortuus , sed turpiss●mè mortuus . Luther●n ●n loc. S. Bernard doeth presse it , and so to be loathed , and abhorred , as all nations vse to doe the Carcasses of Malefactors mangled , and crucified , The World is crucified vnto mee . As therefore the World vsed our Sauiour , when he was on his Crosse , with sleights , and neglects , and turnings of the head , as it were , another way , which makes him to crie out , Haue yee no regard , O yee that passe by ? Lament . 1. 12. So must wee , if wee begin to breath the life of righteousnesse , when the world fawnes vpon vs , with Honours , Riches , Greatnesse , Fauours , or frownes vpon vs , with Hatred , Malice , Persecutions , Oppressions , and the like , turne our head aside another way , with a godly kinde of pride ( as a a Epist. ad Francis Pic. extat apud Mor●● , in operibus Anglican . Picus Mirandula was wont to call it ) and no more regard her , then a Carcasse crucified , The world is crucified vnto mee . And yet I must conceiue with all reuerence of higher powers , whom b b Sed & mihi famulo Creatoris mundus crucifixus est ▪ sed non Deus mundi , Et ego munde , non tamen Deo mundi ; Mundum enim quantum ad conuersationem e●●s posuit ▪ Tertul. aduersus ▪ Marc. l ● . God hath placed for the gouernement of this world ▪ They are no part of the Old man , that was Crucified with Christ . Nor must I contemne the blessings of God , nor hold them abhominable , that haue , & enioy them ; I know , that ( as a a Serm. 110. de Tempore . S. Augustine obserues ) Lazarus , a poore beggar is plac't in Heauen , in the bosome of Abraham , that rich Patriarke . I must not vnderualue the kisse of b b Gen. 45. 2. Ioseph , nor sleight the c c Hester . 5. 2. bending of the golden Scepter , I may indeed , vti mundo , sed non diligere mundum ▪ saith S. d d August . in Joh: 1. epist. 2. ●5 Augustine , I may vse the world , as a way to Christ , but I may not dote vpon the world to diuert mee from Christ . For if any of all these should hinder the framing of the New man , begun in my Soule by the blood of Christ , they forthwith become no other vnto mee , then Tiberius , Caius , and Claudius , Emperours , that were dead long before , were vnto Tacitus , when he wrote his Histories , e e Tacit : Histor. lib. 1. nec beneficio , nec iniuriâ cogniti , little regarded for frowne , or fauour ; For in this case , Mundus crucifixus , The world is crucified to mee . But shall I not call my iudgement into quaestion , and bee conceiu'd a Maynteyner of Paradoxes ;

f f Horat. Epist. lib. ep. 1. Nil intra est oleum , nil extra est in nuce duri . If I esteeme so meanely of the things of this world ? you shall indeed amongst the Children of the World . And therefore , as * * Luther . in loc. Luther writes vpon this place , Penes pios est iudicium rectum , No man can ride as a Iudge in his owne Countie ; It is not the man of the world , but the a a Credamus illi fra●res , homo erat , ambo gaudiae nouerat ; A●t tamen , Nonest ga●dere impijs . August . in Ps. 96. man of God , that can iudge of the world , It is the b b 1. Cor. 2. 15. Spirituall man , that iudgeth all things . That is , the man , that is dead in the flesh , and quickened in the spirit ; And so ( this Text being the Anuill that all the old Hermites did still beat vpon ) c c In Vitas Patrum . l. q. ●●6 . Moyses a religious Abbot answer'd a Nouice , that desir'd to learne of him , how hee might vnderstand this hard Text , and frame his Notions to conceiue of the World , as of a Carcasse crucified , that he must first imagine himselfe 3. yeres in his graue , & then reflect vpon the glory of the World . And S. d d In eius vita Anthony to another , that ask't him the same quaestion , made the like answere , Cogita honorem saeculi , tanquam absens de saeculo , looke vpon the glory of the World , as though you were already departed from the World , that is , if you desire to esteeme of the World as crucified vnto you , you must first esteeme of your selfe , as crucified vnto the World , which is the second kind of Mortification , and the last part of my Text , The World is crucified vnto mee , and I vnto the World .

NOw as Valentinus ( in Tacitus ) being a 〈◊〉 4. ●●●stor . in great perill of life , and hearing of the taking , and ruining of his Countrey , receiued the message as most welcome , tanquam solatium mortis , as a fit praeparatiue for his owne ruine also : So our Apostle S. Paul obseruing in this place , that by the Crosse of our Lord Iesus Christ , the world already is dead vnto a regenerate man , takes it , as a fit praeparatiue for a regenerate man to die likewise vnto the world , that as the world seemes vnto him , hee may also seeme vnto the world , but as a Carrion , or a thing Crucified , The world is crucified vnto mee , and I vnto the world . And this is true , and perfect mortification . For although sometimes the frowning world might seeme vnto a Courtier of some sowre , and discontented humours abhominable , and crucified , yet if his Mill ( for so Saint a a Cor sicut Molendinum , vel ociter vo●uitur , e● 〈◊〉 respuit , sed quicquia 〈…〉 B●r. l. Med. 〈…〉 Bernard calles the Phantasie ) bee still grinding of thoughts , if his tongue bee wagging against the State , if his b b Non turbe maximae s●bi as●antis 〈…〉 gerit mortu●● . Aug. lie salutar . do●●● 16. Sic adulantes , vt vituperantes audit mortuus . Bern. Serm 72. in Cantic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 12. in 1. Co● . eare bee open to the applause of the people , if the eye of the Soule , that lookes vpon things a great way off ( a Philosopher would call it Hope ) be euer wandring , and rowling , this is but a poore Mortification ; For the World peraduenture may bee dead vnto the Man , but surely the c c Non salutationibus pote● tium de●●●●atur mortuus Aug 〈◊〉 salutur doc. c. 1● Si mortuus v●●●m non vide● , vi●●s tamen mortuum videt Claud. Altis . in loc. Man is not dead , but sleepeth . Whereas Paulus crucifixus , a regenerate Man truely dead vnto sinne , and aliue onely to righteousnesse , when the world fawnes , hee sees her not , when she frownes , he regards her not , when the flesh moues , hee d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. feeles it not , when the Deuill tempts , hee listens not ; And the reason is plaine , saith Saint e e Gregor. Moral . 5. c ▪ 3. Gregory , Quia mortuus est , quia crucifixus est , because he is past all sense , and motion in this kinde , Crucifixus mundo , hee is crucified vnto the world . Some f f Examen de los Ing 〈…〉 . Spanish Writers speake of a Man , that was so ouercome with Melancholy , that hee conceiu'd himselfe quite dead , and refus'd all food , and nourishment , as a thing vnnecessarie for a dead man , vntill the Physitian dressing vp some in Graue-cloathes , & causing them to eate before him , brought him first to a beliefe , that dead men could eate , and consequently to eate himselfe also . I am now in a Theme , which the World accompts very Melancholy ; And therefore vntill some worldling shall bring vnto mee a dead man , that can finde in his heart to kill , hate , oppresse , reuenge , sweare , blaspheme , sooth , flatter , follow all the enticements of the World , the Flesh , and the Deuill , I will easier beleeue , him , that doeth these things , to be yet no regenerate man , then that a regenerate man can doe these things ; For as * * Operum . ●om ▪ 4 lib ▪ de ●alutaribus 〈◊〉 cap. 16 S. Augustine saith very well ; Mortuus nec facere potest ista , nec pati , Dead men are neither actiue , nor passiue in this kinde , and a Regenerate man is not onely Mortuus , dead , but Crucifixus Mundo , crucified vnto the world . And if you marke it well , you shall finde that the World accompts little better of them , then as of so many Carrions , and dead Carcasses . Saint Paul was esteem'd of , but as filth , and off-scouring , 1. Cor. 4. 13. The rest of the Apostles , but as stulta mundi , the Toms of the world , 1. Cor. 1. 27. And in the succeeding Ages a a Epist 6. S. Ambrose tells vs in one of his Epistles , that when Paulinus a Noble yong man , and a Senator of Rome , renounced the world , to come vnto Christ , there was a greater hubbub , and admiration in the Citie , then if a Mule had cast a foale ; Ex illâ familiâ , illâ prosapiâ , illâ indole , What a Gallant of that House , that Descent , those excellent parts , to thinke of Mortification ? Fieri hoc non potest , God forbid , it may not bee , it is onely for such melancholy , and forlorne wretches , as are weary of themselues , and ready to throw into Natures face , that Praesent of life , which shee bestowed vpon them , as b b In Epist. Seneca speakes . And S. c c Nullae aliae Romanae 〈◊〉 Fabulam praebuere nisi Paula ▪ et 〈◊〉 Lacerant Sanctum propos●●● ▪ Hie●o● . Hierome liuing in the very next age after , saith , that there was no Table-talke in all Rome , for many yeeres together , but of those Ladies of high Descent , Paula , and Melania , who forsaking their great pompe , and huge Estates , durst offer to follow this Crosse of Christ . Nay , it seemes , himselfe had his share in this Obloquie , when a a Ead. Epist. He giues God most humble thankes , Quòd dignus sit , quem mundus oderit , that hee was also thought worthy to be hated of the world , to bee accompted Crucifixus mundo , as crucified vnto the world . And yet are not the regenerate a whit the worse for this base esteeme the world has of them , being now past the spight of the world . For the world deales with them , but as b b Tacitus . 〈◊〉 Annual . 14 ▪ Nero did with Sylla , & Plautus , who would haue them put from the Councell-Table , some three dayes after they were dead , Grauioribus ludibrijs , quàm malis , som what to their scorne , but little to their losse , as Tacitus obserues . In the meane time , right deare in the sight of the Lord are these deaths of his Saints ; For he is as jealous of his Church , as that impatient Louer was of his Mistresse , c c Auson . E. p●●r . 66. Quinetiam exopto , zelus quia iunctus amori est , vt videare alijs faeda ' decoramihi . Hee would haue it iust as it is ; That his Church should appeare a a Cantic. 1. 5. Nigra , sed formosa , Blacke , and yet faire ; glorified vnto Him , and crucified vnto the world , Crucifixus mundo , Crucified vnto the world . And so much of my Text.