A SERMON PREACHED IN the Collegiate Church of S. PETER in WESTMINSTER, The sixth of April. 1628. Before the Right Honourable the Lords of the higher House of PARLIAMENT. By JOHN, Lord Bishop of LINCOLN, and Deane of the said Collegiate Church.  
Set forth by their Lordship's Appointment.  
LONDON Printed by JOHN BILL, Printer to the Kings most Excellent Majesty. ANNO 1628.   


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 ever. Hebr. 13. 8. verse. Mortification, as it is a most necessary praeparation for our Affairs temporal, so in a more especial manner for our Actions spiritual; The most vigorous, and lively of all the which, is this great Action now in hand, the due receiving of the blessed Sacrament. Being therefore to speak, not before such as be 
a 1. Cor 3. ●.  Babes in Christ, and are to be Catechised in the Foundation, but before the 
b 4. Reg. 2. 12  Horsemen, & Chariots of Israel, to be minded only of their Praeparation to this Sacrament, I shall preach unto you jesus Christ, the same yesterday, and to day, and for ever, in a plain Sermon of Spiritual Fast, and Mortification. And my Text is,   
Galat. 6. part of the 14. verse. But God forbid that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. 
THis Text generally points out two parts: Affectum, and Effectum, a kind of Affection, and a kind 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 Cross of Christ. The effect, or Operation produced by this Affection, in the latter part, whereby the world is crucified unto me, and I unto the world. Now the first part is far easier to be carried away then the second. 
a Caietan ●orum.  Facile est gloriari in cruse Christi, sed non sic, non cum hoc effectu, saith Caietan. It is no difficult matter to be Owners of this 
b V●●…am qu●… 〈◊〉 sermo, tam caut●… & sollicitus affectus Ambros. lib de fug●●●…let 〈◊〉 〈◊〉.  Affection, but the main point is to become Partakers of the Operation. In the Affection we are to observe two parts, Actum, & Obiectum, the Act, and the Object. The Act, is an Act of joying, but somewhat more than ordinary; And therefore termed in this place 
c Acquiescere, adque non sine animi exultatione. Beza in loc. Non modo aequo animo & moderato, sed etiam magna laetitia perfusus. Idem in epist ad Rome c. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kind of Rejoicing, or Glorying, That I should glory. This Act being in itself (as the Act of every Affection is) but one, and that pure, and indifferent, not 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Aristot. Ethic lib. 2▪ c 5  laudable, or blame worthy, is coloured notwithstanding, and diversified with a double Object. The first Object makes it a black, and a forbidden Act, and that is, carnal respects, in the very 
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 be that glory in your Flesh, but God forbid that I should so glory. The second Object makes it a fair, and a bidden Act, which is Crux Christi, The Cross of Christ. For although Regenerate men are not blown up with every idle blast of vanity, yet are they not devoid of natural Affections. 
a Leguntur tamen plurimae illius ad Paulum epistolae, tum in aliis, 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 rejoicing, yet is it not altogether absolute, and categorical, but with a saving, and Proviso, for the right Object. God forbid that I should glory, saving in the Cross of our Lord jesus 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 Cross of Christ, looks upon all these with an eye of Abhorration, like so many Carcases, or crucified bodies; Mundus crucifixus, The world is crucified unto me. The second Mortification is of a regenerate man unto all the vanities of the world; The which smelling him up and down, as a Bear doth a Carcase, in all the Faculties of his soul, and praesenting Objects for his Senses, & Fantasies for his Understanding, to awake, and allure him, find in him no stirring, or motion at all, as being dead to all these Enticements of the world, and at last, spurns him away, as a Crucified Carcase, Et ego mundo, and I unto the world. God forbid, etc.   

NOw of the Affection in general, the Act of the Affection in particular, which was a Rejoicing, and the forbidden Objects of this Act, both Moral, those of the Gentiles, Riches, Glory, Greatness; and Ceremonial, those of the jews, variety of Types, and multitude of Proselytes I have spoken heretofore in 
* At White-Hall, upon Good Friday, primo Caroli Regis.  another place. Now we are come into the House, where the Text dwelleth. The Object bidden, and commanded, the Cross of Christ, and the Effects produced by this Object, a double mortification, of the world unto a Regenerate man, which is Mundus crucifixus, and of a Regenerate man unto the world, which is Paulus crucifixus. Of the which I must crave your honourable patience to speak plainly, and simply, as the subject requires. Considering that, as Luther writes, upon this place, 
a 〈…〉  Multum interest inter Theologum gloriae, & Theologum crucis, There is a great deal of difference between an Orator in the Court, and a Preacher of Mortification. And 
b 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉  S. Luke in the 24. of the Acts, frames one style for S. Paul, then under the Cross, and another for Tertullus, an eloquent Town-clerk. Nay S. Paul himself tells us plainly, 1. Cor. 1. 17. that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this quaintness of speech doth quite evacuate the Cross of Christ. And God forbid, I should rejoice, but in the Cross of Christ.   

The Cross.  
IT were but lost labour to expound this Text, as 
c 〈…〉 Luthe●●●▪ Selne●●●●●m▪ & ●l●● Lutheranos 〈…〉 'em Vide etiam Athanasium 〈◊〉 Bul●●● 〈◊〉  Some late writers seem to do, Who making these false Apostles to embrace the Ceremonial Law, that thereby they might obtain a Toleration in Religion, which Augustus, Tiberius, and Caius had given unto the jews, and not to mere Christians, would expound this Text of our sufferings for Christ; Whereas the words themselves do fasten the sense on Christ's sufferings for us, not Crux propter Christum, as that 2. Cor. 12. 10, but Crux Christi, not our Crosses for Christ, but Christ's Cross for us, the Cross of Christ. And so do all the ancient Fathers expound it. Morte Christise gloriari inquit, saith 
a Lib. ad Reginam de recta fide.  S. Cyrill. He professeth to boast only in the death of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
b Chrysost 〈…〉  S. Chrysost. that Christ suffered for me. Non in propria iustitia, vel doctrina, sed in Fide Crucis, saith 
c In locu●▪  S. Hierom. God forbid, that S. Paul should boast in his own learning, in his own righteousness, in his own crosses, but only, and wholly in the Faith of the Cross of Christ. For, ubi Philosophus erubuit, ibi Apostolus the saurum invenit, saith 
d Serm. 20. de verbis Apostol●▪  S. Augustin, where the Philosopher found his blushing, there the Apostle hath pitched his boasting; 
e Lomb. in loc.  Grandi ludibrio impijs, grandi mysterio pijs, saith Lombard, On that great scorn of the Pagan, and excessive Comfort of the devout Christian, the Cross of Christ. But in the Cross of Christ.   

ANd indeed what is there, that can swell a man up, that is not to be found in this one Object? First, Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of a puffing disposition, the 1. Cor. 8. 1. and the Philosophers were Animalia gloriae, certain creatures all made of Glory, saith 
* Hier. Epist. consolat. ad Iu●ianum.  S. Hierom. Ista liberalium Artium consectatio sibi placentes facit, saith 
a Epist. 88  Seneca, these studies in the liberal Arts make men esteem of themselves very liberally. Nullus animae suavior cibus, saith 
b Lactant. de orig. Erroris, l. 2. ●. 3.  Lactantius, It is a luscious kind of meat, and feeds very high. Should a man therefore boast in this? Behold, as 
c ●●●. quaest. Tus●. 5.  Tully thought all the humane Sciences might be found in Homer, 
d Scalig. in suâ poeticâ.  Scaliger in Virgil, and 
e Sphynx Philosoph. c. 25.  Theodorus Gaza in the works of Plutarque: so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the treasures of divine wisdom are laid up in Christ, Colos. 2. 3. And S. Paul could find null●m Scibile, nothing fit to be known; beside the Cross of 
Solent Impe●ia ●● outbud leones gignere. Vituns' 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, Greatness, and Prosperity is another leaven, and of a 
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 Plaut. in St●cho Act. 2. Scen. 2.  Comic. It doth not unbecome fortunate men to swell a little. And behold if Greatness be cause of boasting, the Cross of Christ hath made us all that believe therein, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great enough, even so many Kings, Apoc. 1. 6. Again, Pleasure, as 
a 〈…〉 Athen●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ ●. 4▪  Plato writes in his Philaebus, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a greater boaster than any of the rest; And behold in the Cross of Christ, is that Pleasure, which eye hath not seen, care hath not heard, nor hath entered into the heart of man. 1. Cor. 2. 9 Lastly, the Nod of a great man hath his leaven also, and puffs a man up. Libertis, atque janitoribus eius innotescere pro magnifico habebatur, as 
b Ta 〈…〉. An●alium.  He said of Sejanus, to be known to his Footmen, and Chamber-keepers makes a man look somewhat the bigger; And behold, as 
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 Greek Fathers expound this place, in the Cross of Christ, we have the greatest Favourite that ever was, doing grace, and honour to the unworthiest of his Servants. There thou mayest behold him with the eye of Faith, pouring out his Blood to redeem thee, spreading out his Arms to embrace thee, bowing down his Head to kiss thee, and yielding up the Ghost to save thee: And therefore, Absit gloriari, God forbid, we should rejoice, but in the Cross of Christ.   

WEre I now in the Chair, as I am in the Pulpit, and to expound this Text literally, I would say, that by the Cross of Christ in this place, is to be understood Synecdochically, the All-sufficient, Expiatory, and Satisfactory Sacrifice of Christ upon the Cross, which is 
a Lombard: l. 4. dist. 1.  Res Sacramenti, the very matter, and kernel of this blessed Sacrament: And that at the judgement Seat of Almighty God, which, without the Merits of our Saviour, is like the Tribunal of Lucius Cassius, 
b Tac●t▪ Annal. l. 1●.  Scopulus reorum, A rock to splinter in pieces all that come nigh it, we have nothing to stand upon, and to offer unto God to save ourselves, besides this one, and only Propitiation. That it is false, he had any help from Man, or Angel, in his satisfying, either for all Actual sins, as some of the 
c Sicut Corpus Christi in alta●● pro debit● Originali s●●●l oblatum in Cruse, 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. ●●.  Schoolmen are not ashamed to aver, or for sins after Baptism, as 
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 Lib. 4 de poenit.  Bellarmine, or by way of Configuration, 
c Part. 3. ●. 49. artic. 3.  as Aquinas, or by way of Congruity, as 
d In 4. Sent. dist. 15.  Durand, or by way of Concurrence, and supply, as 
e In 4. Sent. d 16 q. 2.  Biel, or by way of Conformity only, as the 
f Sess. 14. c. 8.  Council of Trent, or indeed by any way at all, that can be invented by man, or Devil. Torcular calcavisolus, I have trodden this winepress alone, Esay 63. 3. Alone; that is, as Symmachus translates it, and Just: Martyr in his Dialogue against Tryphon reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus, & solissimus, I myself, and no more. And therefore as Alexander said of his Father Philip, that he had conquered all Greece himself, 
g Plutarch. in Vita Alex.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. and would leave nothing for his endeavours: So in this great business of satisfying for sin, Christ hath done all himself; He hath satisfied for all Sins, 
h August. lib 1. de remiss. pe●●. & mer▪ c. 13.  Original, and Actual; He hath satisfied for all the parts of Sin, 
i Exempto reatu exim●tur poena. Tertul lib. de Baptism.  the guilt, and the punishment. There is nothing left for us to do, nothing for us to suffer, nor consequently to rejoice of, as proceeding from ourselves, God forbid, that we should rejoice, but in the Cross of Christ.   

NOr is this Cross, and Passion of our Saviour so dear, and precious in regard of God's Acceptation only, like brasse-money, that goes cur●ant by composition, which is a doctrine of the 
a Sed solum potuit ess● sa 〈…〉 onem 〈…〉. Du 〈…〉. Du〈…〉. 4. 〈…〉.  Schoolmen to cry up their own Copper, and Tinkerly Merits to an Acceptation also, but like the gold of Ophir, hath in itself an intrinsical, and indeed an inaestimable value, sufficient to satisfy the justice of God, Vsque ad ultimum quadrantem, even as far, as the uttermost farthing. And this intrinsical value, which we call Merit, doth accrue thereunto out of 4. several considerations▪ of the Power, the Willingness, the Office, and the Application of this most precious Sacrifice, offered for us, upon the Cross, & offered unto us in the Supper. The which four Improvements of this Ransom for sin are pointed at, in the four Attributes of this Cross in my Text. First, the Power, in that it is called, Crux Domini, the Cross of a 
* Christi passio relata ad divinitatem, consequitur ex ea in●i●it● virtutem. Thom part ●. q. 22. art. 3.  Lord, a name of Power, and so able to save us. Secondly, the Willingness, in that it is called, Crux jesu, the Cross of jesus, a name of 
a Mell in ore, melos in aure iubilus in cord. Bern. Serm 1●, 〈…〉 Can 〈…〉  love and sweetness, and so willing to save us. Thirdly, the Office, in that it is called, Crux Christi, the Cross of Christ; Nomen Officij (as 
b Part. ● q. ●.  Aquinas terms it) a name of Office, and Appointment, and so ordained to save us. Lastly, the Application, in this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they are said to be ours, which brings all three home to our Souls, & Consciences, and so fits them to save Vs. This Cross were not a sufficient Ransom in itself, were it not for this Power, and Divine Nature, Crux Domini, that it is the Cross of the Lord; Nor this Power sufficient in itself, were it not for this 
c 〈…〉 ten. d. ●● art. 13.  Willingness in both natures to be our Saviour, Crux jesu, the Cross of our Saviour; Nor this Power, and Willingness sufficient for this Sacrifice, were it not the Sacrifice of the Messias, Crux Christi, the Cross of him that was anointed, and appointed to save us; Nor all this peradventure sufficient to save, had he 
a Quod videtur tamen Piscator innuere in Epist. ad Philipp. c. 2.  merited for himself, and not for us, as our Lord, our jesus, and our Christ, The Cross of our Lord jesus Christ. And yet, God be praised therefore, this great Prince lost nothing in Majesty, by his condescending thus to his basest people, but in very deed increased in Glory. For whereas before in 
b Psal. 75. 1.  jury only was God known, and his Name great, but in Israel, now his 
c Rom. 10. 18  sound is gone unto all parts, and his words unto the ends of the World. And what 
d jam facit ipse deos mittitque ad Sydedera numen Maius, & Augusto crescit sub Principe Coelum. Manil. Astron. lib. 4.  Manilius the Poet saith merrily of Augustus, who began to fill his imaginary Heaven with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and imaginary Consecration, that, Augusto crescit sub Principe caelum, the Heavens began to grow wider in the reign of Augustus, we may most truly say of Christ our Saviour, Christo crescit sub Principe caelum. there hath been much more Elbowroom in Heaven, since our Lord vouchsafed to converse here on Earth, And therefore God forbid, we should rejoice, but in the Cross of our Lord. And so much of the first general part of this Text, the Affection, consisting of an Act, which was a Rejoicing, and an Object, the Cross of our Lord jesus 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, unto the World, Whereby the World is crucified unto me, and I unto the World.   

THE world crucified? Why the world is Dei statue, a great statue, and a lively portraiture of God himself, as the 
a Apud F●●●num.  Platonists call it. It is Dei Scriptura, the first Bible that God made for the institution of Man, saith 
b Clem. Alex. Strom. 5▪  Clem: Alexandrinus. It is yet (if it be well studied) one of the best furnished Libraries a Man can find, if we may believe 
c Vide Sphing. phil p. 37.  S. Anthony, and 
d In eius vi●â▪  S. Bernard: And to be crucified, is to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Deut. 21. 23. most execrable, most abominable. Most execrable, I say, Not as though the Soul could not go to Heaven before burial, as the 
e vide Cornel. à Lapide, in 21. Deuter  Rabbins thought, or for the great despite done to God's image thereby, as 
a 〈…〉  T●sta●us, or because it leads to Atheism, and a certain belief of the mortality of the Soul, as some 
b 〈…〉  Late writers, but because that Law was not wholly political, but in part 
c 〈…〉  ceremonial, praefiguring Christ, who by his Cross, and death for our sins made all other Crucifixions odious, and execrable. Why therefore should the World, which seemed unto God to be so very good, Gene. 1. 31. be now unto me as a Carcase crucified? I must distinguish, as S. Augustine doth upon the 143. Psalm, Audi in Euangelio mundum, & mundum, remember you have 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 Devil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He doth not mean here the Heavens, or the Earth, saith S. Chrysostom; nor the World indeed, but the things of the world, Glory, Port, Riches, Greatness, 
d 〈…〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all that make a shining, and glittering in the world. These are all but so many Carcases, and a very abomination to a truly regenerate man; Mundus crucifixus, The World is crucified unto me. Again, a regenerate man is, Natum ex Deo, A thing borne of God, 1. joh. 5. 4. and we are all in Christ 
a 1. Pet. 2. 9  Reges, & Sacerdotes, so many Kings, and Priests, as I said before, and shall such be said to be Carrions, or crucified? I answer with Saint 
b Greg. Moral. lib. 5. ca 5.  Gregory, Vivebat, sed iam non mundi vita, quia dicebat, vivo ego, iam non ego; S. Paul was no Carrion, but alive indeed, when he spoke these words, but yet not to the humour of this present World, because he professeth openly, I live, and yet not I Gal. 2. 19 That is, what life you see in me, sithence that happy hour I first applied to my soul, the passion of my Saviour, is all for Christ, and nothing for the world; For, as the World is crucified unto me: so am I unto the World. And now methinks, upon the perusal of what hath been said, and the consideration of all these Crosses, Christ crucified, Paul crucified, and the World crucified, we have a Map of the siege of jerusalem, where (as 
a Ooseph de ●xcid. l. 5. c. ●8.  josephus tells us) there were so many Crosses set up by Titus, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there wanted Earth to bear the Crosses, and Crosses to bear the crucified Carcases. But the Cross of Christ (the former influence from the Deity considered) is so powerful in operation, that it kills on either side, the regenerate man on the one, and the unregenerate world on the other. And it must be so; For as he said in 
b Tacitas. ●●stor. lib. 1.  Tacitus, Frustra moritur Nero, si Otho vivit, In vain should the regenerate man be purged from sins, if the world were let alone, to draw him to more sins; And therefore, they are both dead one to another, Dum nihil concupiscit Apostolus mundi, nihil agnoscit Mundus Apostoli, saith S. 
c In loc.  Ambrose, while the Regenerate man affects nothing that is the Worlds, nor the world approves 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 Virgil. A●neid 7.  Qui mortua vivis Corpora composuit, one dead, and the other alive, but like Eteocles, and Polynices after the combat, 
b Starius.  Duo corpora in uno Conduntur busto, Like two dead Carcases in one Beer, whereof the one neither sees, nor regards the other. And for any further commerce, or trading with the vanities of the World, mutuò transfiguntur, & invicem moriuntur, 
c Tertul. adverse. 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 unto me, and I unto the world.   

But this Doctrine, as it is very hard to be put in practice, so is it not easy to be understood, how this 
d judic. 16. 29  Samson should kill more at his Death, than he did in his Life; how this Scaevola should strike harder with his scorched (as 
e Senec. ●● Epist.  Seneca speaks) then ever he did with his armed hand; how the Cross, and Passion of our Saviour Christ should crucify together with itself S. Paul, and the World. I would to God, I were as able to show it 
a utinam hac morte ego frequenter ●●●am, ut ●●●●●m laque●s mortis. Bern. Serm. 52. in Canti●.  by my life and conversation (which I confess I ought to do) as I shall easily declare it by a plain Expression. As our sins brought Christ, so Christ brought our sins (which 
b Rom●. ●. Man, because ●● stirpes t● ut, as close as our manhood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen.  S Paul calls our Old man) to the Cross; 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 Tertul. lib. de r●surrect. Christ's.  per emendationem vitae, non per interitum Substantiae. His oldness was there crucified, but his Substance was not abolished, as Tertullian speaks. 
d ●●●tan. in 〈…〉  Vetustas defectus est ab antiquo pecca●o Adami, saith a Schooleman, this oldness of his was a body of sin derived from the fall of Adam, and now so crucified with Christ, and so nailed to his Cross, that, if we be Christ's, it can neither arraign us, nor reign in us; Not reign in us in this life, nor arraign us in that to come. As S. 
e Creditur a pijs. Cyprian. Serm de Resurrect.  Cyprian therefore speaks of an odd opinion in his time, Sanguinem Christi in cruse suspensi in caluariam Adae defluxisse, That the blood of Christ, when he hung on the Cross, did drop, and distil on the skull of Adam, which 
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 Orig tract▪ 35 in Matth. ven●t ad me trad●●●o tal●. Chrys. Hom. 85 in Io. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Epiph. hae●. 46. contr ●atianos▪ Amb●▪ in Luc. Au●. Serm. 71. Audite aliu●●●cramentum, Fratres charis●imi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non●us.  Fathers suppose to be buried just under the Cross: so is it most certain, that from the death, and passion of Christ, there distilleth such a virtue upon all the Sons of Adam, that believe in him, as at the first, giving Sin a deadly wound, doth bereave it of all power to reign in them, and causeth them, by such spaces and degrees, as 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod non sit mortuus, experimur. Infoelix ego. Sed fixus est. Ca●e●an.  must be allowed this flesh, and blood, wherein we live, to die unto sin, and live unto righteousness, but both in Christ; For as a graft taken from the old, and grafted in a new stock lives no longer by any life of his own, but by that of his stock: Even so we complantati, Rom. 6. 5. taken out of the 
d Nunc quidem non resurrectione tota, sed quantum ad vitam iusticiae resurgendum. Sadolet. 〈…〉 Rom.  corruptions of Adam, and engrafted in Christ's death, and passion, can no longer live the life of the world, but the life of Christ, and must now look upon the world, but as the world looked upon Christ, and will look upon us, if we shall follow his steps, to wit, as upon so many abominable, and crucified Carcases; For by the Cross of Christ, the world is crucified unto us, and we unto the world. And having spoken thus much of both these Crucified Bodies in the general, I will now sever them a little to their particulars, and begin with the Cross of the left hand, Mundus crucifixus; The world is crucified unto me.   

BY the world therefore in this place, we must understand the 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas.  vain pomp, and glory of the world, to the which we have long ago renounced in Baptism, and are by and by to renounce in the Supper Sacramentally, and cannot but renounce again and again really, and formally, as oft as we apply unto our Souls either in Sacrament, or out of Sacrament, the Cross of our Lord jesus Christ. And to these we must renounce, not as to things dead only, and so not to be regarded, but as to things put to an ignominious death, as 
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 doth press it, and so to be loathed, and abhorred, as all nations use to do the Carcases of Malefactors mangled, and crucified, The World is crucified unto me. As therefore the World used our Saviour, when he was on his Cross, with sleights, and neglects, and turnings of the head, as it were, another way, which makes him to cry out, Have ye no regard, O ye that pass by? Lament. 1. 12. So must we, if we begin to breathe the life of righteousness, when the world fawns upon us, with Honours, Riches, Greatness, Favours, or frowns upon us, with Hatred, Malice, Persecutions, Oppressions, and the like, turn our head aside another way, with a godly kind of pride (as 
a Epist. ad Francis Pic. extat apud Mor●●, in operibus Anglican.  Picus Mirandula was wont to call it) and no more regard her, than a Carcase crucified, The world is crucified unto me. And yet I must conceive with all reverence of higher powers, whom 
b Sed & mihi famulo Creatoris mundus crucifixus est▪ sed non Deus mundi, Et ego munde, non tamen Deo mundi; Mundum enim quantum ad conversationem e●●s posuit▪ Tertul. adversus▪ Marc. l ●.  God hath placed for the government of this world▪ They are no part of the Old man, that was Crucified with Christ. Nor must I contemn the blessings of God, nor hold them abominable, that have, & enjoy them; I know, that (as 
a Serm. 110. de Tempore.  S. Augustine observes) Lazarus, a poor beggar is placed in Heaven, in the bosom of Abraham, that rich Patriarch. I must not undervalue the kiss of 
b Gen. 45. 2.  joseph, nor slight the 
c Hester. 5. 2.  bending of the golden Sceptre, I may indeed, uti mundo, sed non diligere mundum▪ saith S. 
d August. in Joh: 1. epist. 2. ●5  Augustine, I may use the world, as a way to Christ, but I may not dote upon the world to divert me from Christ. For if any of all these should hinder the framing of the New man, begun in my Soul by the blood of Christ, they forthwith become no other unto me, than Tiberius, Caius, and Claudius, Emperors, that were dead long before, were unto Tacitus, when he wrote his Histories, 
e Tacit: Histor. lib. 1.  nec beneficio, nec iniuriâ cogniti, little regarded for frown, or favour; For in this case, Mundus crucifixus, The world is crucified to me. But shall I not call my judgement into quaestion, and be conceived a maintainer of Paradoxes;  

f Horat. Epist. lib. ep. 1.  Nil intra est oleum, nil extra est in nuce duri. If I esteem so meanly of the things of this world? you shall indeed amongst the Children of the World. And therefore, as 
* Luther. in loc.  Luther writes upon this place, Penes pios est iudicium rectum, No man can ride as a judge in his own County; It is not the man of the world, but the 
a Credamus illi fra●res, homo erat, ambo gaudiae noverat; A●t tamen, Nonest ga●dere impijs. August. in Ps. 96.  man of God, that can judge of the world, It is the 
b 1. Cor. 2. 15.  Spiritual man, that judgeth all things. That is, the man, that is dead in the flesh, and quickened in the spirit; And so (this Text being the Anvil that all the old Hermit's did still beat upon) 
c In Vitas Patrum. l. q. ●●6.  Moses a religious Abbot answered a Novice, that desired to learn of him, how he might understand this hard Text, and frame his Notions to conceive of the World, as of a Carcase crucified, that he must first imagine himself 3. years in his grave, & then reflect upon the glory of the World. And S. 
d In eius vita  Anthony to another, that asked him the same quaestion, made the like answer, Cogita honorem saeculi, tanquam absens de saeculo, look upon the glory of the World, as though you were already departed from the World, that is, if you desire to esteem of the World as crucified unto you, you must first esteem of yourself, as crucified unto the World, which is the second kind of Mortification, and the last part of my Text, The World is crucified unto me, and I unto the World.   

NOw as Valentinus (in Tacitus) being 
a 〈◊〉 4. ●●●stor.  in great peril of life, and hearing of the taking, and ruining of his Country, received the message as most welcome, tanquam solatium mortis, as a fit praeparative for his own ruin also: So our Apostle S. Paul observing in this place, that by the Cross of our Lord jesus Christ, the world already is dead unto a regenerate man, takes it, as a fit praeparative for a regenerate man to die likewise unto the world, that as the world seems unto him, he may also seem unto the world, but as a Carrion, or a thing Crucified, The world is crucified unto me, and I unto the world. And this is true, and perfect mortification. For although sometimes the frowning world might seem unto a Courtier of some sour, and discontented humours abominable, and crucified, yet if his Mill (for so Saint 
a Cor sicut Molendinum, vel ociter vo●uitur, e● 〈◊〉 respuit, sed quicquia 〈…〉 B●r. l. Med. 〈…〉  Bernard calls the Fantasy) be still grinding of thoughts, if his tongue be wagging against the State, if his 
b Non turbe maximae s●bi as●antis 〈…〉 gerit mortual. Aug. lie salutar. do●●● 16. Sic adulantes, ut vituperantes audit mortuus. Bern. Serm 72. in Cantic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 12. in 1. Co●.  ear be open to the applause of the people, if the eye of the Soul, that looks upon things a great way off (a Philosopher would call it Hope) be ever wand'ring, and rolling, this is but a poor Mortification; For the World peradventure may be dead unto the Man, but surely the 
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 truly dead unto sin, and alive only to righteousness, when the world fawns, he sees her not, when she frowns, he regards her not, when the flesh moves, he 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  feels it not, when the Devil tempts, he listens not; And the reason is plain, saith Saint 
e Gregor. Moral. 5. c▪ 3.  Gregory, Quia mortuus est, quia crucifixus est, because he is past all sense, and motion in this kind, Crucifixus mundo, he is crucified unto the world. Some 
f Examen de los Ing 〈…〉.  Spanish Writers speak of a Man, that was so overcome with Melancholy, that he conceived himself quite dead, and refused all food, and nourishment, as a thing unnecessary for a dead man, until the Physician dressing up some in Grave-cloathes, & causing them to eat before him, brought him first to a belief, that dead men could eat, and consequently to eat himself also. I am now in a Theme, which the World accounts very Melancholy; And therefore until some worldling shall bring unto me a dead man, that can find in his heart to kill, hate, oppress, revenge, swear, blaspheme, sooth, flatter, follow all the enticements of the World, the Flesh, and the Devil, I will easier believe, him, that doth these things, to be yet no regenerate man, then that a regenerate man can do 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 active, nor passive in this kind, and a Regenerate man is not only Mortuus, dead, but Crucifixus Mundo, crucified unto the world. And if you mark it well, you shall find that the World accounts little better of them, then as of so many Carrions, and dead Carcases. Saint Paul was esteemed of, but as filth, and offscouring, 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 Epist 6.  S. Ambrose tells us in one of his Epistles, that when Paulinus a Noble young man, and a Senator of Rome, renounced the world, to come unto Christ, there was a greater hubbub, and admiration in the City, then if a Mule had cast a foal; Ex illâ familiâ, illâ prosapiâ, illâ indole, What a Gallant of that House, that Descent, those excellent parts, to think of Mortification? Fieri hoc non potest, God forbid, it may not be, it is only for such melancholy, and forlorn wretches, as are weary of themselves, and ready to throw into Nature's face, that Present of life, which she bestowed upon them, as 
b In Epist.  Seneca speaks. And S. 
c Nullae aliae Romanae 〈◊〉 Fabulam praebuere nisi Paula▪ et 〈◊〉 Lacerant Sanctum propos●●●▪ Hie●o●.  Hierome living in the very next age after, saith, that there was no Tabletalk in all Rome, for many years together, but of those Ladies of high Descent, Paula, and Melania, who forsaking their great pomp, and huge Estates, durst offer to follow this Cross of Christ. Nay, it seems, himself had his share in this Obloquy, when 
a Ead. Epist.  He gives God most humble thanks, Quòd dignus sit, quem mundus oderit, that he was also thought worthy to be hated of the world, to be accounted Crucifixus mundo, as crucified unto the world. And yet are not the regenerate a whit the worse for this base esteem the world has of them, being now past the spite of the world. For the world deals with them, but as 
b Tacitus. 〈◊〉 Annual. 14▪  Nero did with Sylla, & Plautus, who would have them put from the Council-table, some three days after they were dead, Gravioribus ludibrijs, quam malis, some what to their scorn, but little to their loss, as Tacitus observes. In the mean time, right dear in the sight of the Lord are these deaths of his Saints; For he is as jealous of his Church, as that impatient Lover was of his Mistress, 
c Auson. E. p●●r. 66.  Quinetian exopto, zelus quia iunctus amori est, ut videare aliis faeda ' decoramihi. He would have it just as it is; That his Church should appear 
a Cantic. 1. 5.  Nigra, sed formosa, Black, and yet fair; glorified unto Him, and crucified unto the world, Crucifixus mundo, Crucified unto the world. And so much of my Text.   

NOw for Application, if you desire to know what interest you have in the blessed Sacrament, which you are to receive this day, and how far you may boast of the Sacrifice of Christ, there repraesented, & exhibited unto you, if the Arminians will give me leave to draw so near to a certainty of Salvation, I will tell you in a word: Look how much we are dead unto Sin, and crucified unto the world; so much, and no more may we rejoice, in the Grace of this Sacrament, that is in the Cross of our Lord jesus Christ; Where there is much dying to sin, the Cross hath effectuated much, where a little, all that little, where nothing, there is as yet (I speak it with horror, and yet it is God's truth) no cause of rejoicing, in the Cross of Christ. If it please you to descend to your own bosoms, there is no one Case of Conscience more easy to be decided; It is hard indeed to say of a dead Man, what he can do, but no Child, but will tell you, what he cannot do. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith 
a Apud Oecumen● in loc:  Photius the Greek Scholiast, A dead Man cannot sin; And therefore if you drink iniquity, like water, and commit sin with greediness, (for the regenerate themselves have their sins of infirmity because 
b Nondum mortuus, sed fixus est noster vetus hom●●● est, imp●●●us ab operib●s vetusta-●●ris. Cairt: in ●● ad Rom.  Crucified sins, as well as Crucified Men, must have a time to die) but if you commit sins (I say) with a stiff, and a strong hand, then surely, there is much life in your old Man, and you are not yet crucified unto the world. Secondly, 
c Chrysost; in loc. ut ●● 〈…〉 C●●us apud 〈◊〉 in vita ●●mp●●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith St. Ch●ysostome, A dead man cannot bite. And therefore how ever you may be obnoxious to sins of infirmity, if you be addicted to 
d Mortuus 〈…〉 succenditur. C●ss●●●: lib 4. cap. 24. Homo mortuus in Sepulchro ●●●● detrahit, nominem ●a●●●tatur, ne●●● utolentus existit, 〈…〉 opp●●mit non invid. ●●onis, ●●● insul●at ●●alis etc. 〈…〉 10. Nullius 〈…〉 Prosper.  biting Sins, Oppression, Cruelty, and Revenge, which are Honey to this corrupt nature of ours, you are not as you should be, but as yet far enough from being Crucified unto the world. Thirdly, Mortuus adulantes non audit, saith 
* Sic adula●●tes mortuus, ut detrahentes audit, immó nec audit, quia mortu●● est. Bern▪ Serm. 71▪ in Quadrag.  Saint Bernard, A dead Man cares little for the Music of Flatterers. And therefore if we do not refuse to hear the voice of those Charmers, charm they never so wisely, we are still alive, and not crucified unto the World. Fourthly, and lastly, Mortuus c●riositate non raptatur, saith Saint 
* Aug. de salutar. d●c. ●▪ 16.  Augustine, A dead Man troubles not his Head with impertinent Curiosities. And therefore if people (whom it no way concerns) do busy themselves in those high matters of Church, and Commonwealth, whereof they understand very little, (I pray God Saint Augustine hath not touched herein the fault of our times) and will not rest contented, in point of Religion, with the plain knowledge of Christ crucified, then surely they are not, as yet, themselves Crucifixi mundo, Crucified unto the world.   

I Know this Text is accounted by the Fathers, 
a Velvets cum Pa●lo posse dicere per quem 〈◊〉 &c Hom. 55. in Matt.  S. Chrysostome, 
b L. de do●●. Sp●●●●▪  S. Augustine, 
c In 3. cap. ●ob lib. 6. Mor.  S. Gregory, and 
d Serm. 72. ●● Cantic. & 1 ●● quadrag.  S. Bernard, the hardest for practice in all the Bible, and that there is not one of all these holy men, but is forced to say, Vellem cum Paulo dicere, that he desires from the bottom of his heart, he were once able to conclude with S. Paul, that the world were crucified unto him, and he● unto the world. And yet must not we, poor Sinners as we are, despair to attain in some 
a Crucis finis duplex est. Impossibilis in hac vita, Mori peccato, Possibilis, & modificans priorem, non seruire pec●●●. Caiet. in 6. ●d Rom.  proportion, and measure to this Spiritual mortification. It was not unknown to the very Heathens▪ for Plato in Macrobius speaks of two Deaths, whereof Nature brings the one, and Virtue the other. And 
b Macrobius l. 1 de somnio Plato●uas ●uas mortes hommisnovit, quarum vn● natura, alter● virtutes praestant.  Seneca in his 71. Epistle could break forth into that divine Exclamation, 
c Quando conting●t contemnere utramque fortunam? quando continget omnibus oppressis Affectibus, & sub arbitrium adductis, hanc vocem emit●ere, Vici? Quem vicerim, ●uaeris? Non Persas, nec ex●rema Medo●●m, nec siquid ultra Dacas bellicosum iacet sed Auaritiam, sed Ambitione, sed metum Mortis, qui victores ●●ntiū Vicit.  When shall I see the day, when all my Affections reduced under reason, I may pronounce this happy word, Vici, I have overcome them. But how ever between Sin, and Philosophy impar congressus, the combat must needs be unaequall, yet this Monster may be easily tamed, if it meet with a Christian; Because by the Cross of our Lord jesus Christ, our sin imputed unto our Saviour, hath been so vanquished, and crushed in him our Head, that the corruption thereof is soon abolished in us his Members. Only let us 
a Hebr. 12▪ ●●.  Lift up our hands, which hang down, and strengthen our feeble knees to buckle with it; And let us not fear the great looks thereof, for it is nothing near that strength now, that it was of, when it flew upon Adam; The Cross of our Lord jesus Christ, whereof we partake in the worthy receiving of this Sacrament, hath given it that blow, that it shall never be able to claw off. It is a true observation, which 
b Tac●●●▪ Histor▪ lib▪ ●▪  Vespasian's Captains made of the Soldiers of Vitellius, Quanquam atrociter loquuntur, minor est tamen apud victos animus, Soldiers once beaten, talk they never so big, do quail in their Courage. Now if we cannot kill the Adversary outright, let us begin to crucify him; Let us nail his Feet, that is, purge away our wicked 
c Imperat peccatum voluntati nostr●, tanquam Appar●tor● suo. Sad●let▪ in c. ●▪ ad Rom.  Affections▪ If we cannot do that, let us nail his 
d 〈◊〉 ●ru●●fixus est, non est su●●uris, ut eat, quò v●lit. Iust●●▪ in loc:  Hands, that is, forbear to break into outrageous Actions; If we cannot do so much, yet at the least, let us tie him with ropes unto the cross, that is, believe with a steadfast Faith, that all those suggestions of the World, the Flesh, and the Devil, which we are notable to resist of ourselves, are already vanquished by the Cross of Christ. If we can do nothing at all, yet if by means of a true, though weak Faith, we can let fall but one little drop of the blood of Christ upon our sin, it is enough to put it to a consumption by and by, and hereafter to poison, and kill it. For as 
a 〈…〉  Historians write of an Herb in Pe●●, whereof the flower is poison, and the leaf an Antidote: So the blood of Christ caries in one and the same vein poison, and an Antidote; It is a poison to sin, & an Antidote to the Regenerate. I will therefore conclude all with the Exhortation of S. 
b Chrys. hom. 55. in Matth. Tom. operum 2. crucifigamur mundo, nihil common habeamu● cum Terra, sed tota mens nostra amore ●●perioris pa●●e, gloria be●itudinis ardeat etc.  Chrysostome in his 55. Homily, upon S. Matthew, Vos moneo, & multò ante, quam vos, meipsum, Crucifigamur mundo, etc. I admonish you all, and myself, as standing in more necessity thereof then any of you all, Let us become mortified unto sin, and crucified unto the World, & that by the virtue of this Cross of our Lord jesus Christ, whereby the World is crucified unto us, and we unto the World.   

ANd as this Exhortation is Panis quotidianus, a doctrine for every day, and for every occasion: so is it most properly to be pressed upon devout souls, that praepare themselves for the receiving of the Sacrament. For what is it, that is here given, and exhibited unto us? (for notwithstanding, the slanders of some, that say the contrary, all the Reformed Church doth allow of these words, given, and exhibited) why the Body, and Blood, that is, Crux Domini nostri jesu Christi, The Cross of our Lord jesus Christ▪ the first part of my Text. And what is expected, and exacted from us? you know it very well; sorrow, and repentance for our sins past, and a steadfast purpose, and resolution for amendment of life; the latter part of my Text, That the world should be crucified unto us, and we unto the world: So have you this Sermon, as a paraphrase upon the Sacrament, and the Sacrament as a Text, and an Abridgement of the Sermon. And therefore, let Christ be never so bountiful in the Institution, and the Church never so faithful in the Administration of the Sacrament, yet surely, here is unto me no Crux Domini nostri jesu Chrsti, no real participation of the Body, & Blood of Christ, without Mundus Crucifixus, and Mundo Crucifixus, without feeling in my soul by repentance for my sins▪ that, in some small degree of Sanctification at the least, The world is crucified unto me, and I unto the world.   

I Shall make this plain by an homely similitude; In worldly, and ordinary repasts, how doth a man know, that he hath eaten worthily, that is, profitably? He cannot know it, till afterwards, by finding himself stronger, and abler for his bodily, and worldly operations: And so this food in the Sacrament, vitae aeternae substantiam administrat, saith Saint 
a Ambr. l de 〈◊〉 qu●●n●t●antur myster. c. 8▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ign●t. Ep. ●d Eph●s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. l▪ 4. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Orat. D Basilij ante ●uchar.  Ambrose, It begets strength for spiritual, and Heavenly Operations; If therefore we shall have eaten worthily, we shall find it afterwards; For than we shall thrive, and prosper accordingly; then the life of the spirit, will begin to point and put forth in all our Actions, and Consultations, so as in some measure, or other, instantly thereupon, The world will seem to be crucified unto us, and we unto the world.   

TO conclude, with knocking a little at our own doors, and touching upon the Consciences of this noble Auditory; If, after the receiving of this Blessed Food, we shall feel in our souls a zeal, and Resolution, to direct all our future Consultations to the Glory of God, and the Advancement of his Religion; If we shall leave those sinister, and by-respects, of Hopes, Hatred, Fear, and Flattery, that have swayed but too much in Assemblies of this Nature; If we shall readily give unto Caesar, the things, that are Caesar's, and withal unto God the things, that are Gods; In a word, if we shall give no other Counsel to our gracious King, than we are ready to answer for, we care not how soon, to our great God, then surely we may lawfully rejoice in this blessed Sacrament, that is, in the Cross of our Lord jesus Christ; Because by such Resolutions it will plainly appear, that in some measure of Grace, The world is crucified unto us, and we unto the world.   

LAstly, this Sacrament is Signum Charitatis, & vinculum unionis, a badge of our Charity, and a bond of that unity, which Deus, & qui Deo proximus, God himself, and that great Sovereignty next under God, hath recommended unto us. The 
a Damasc. l. 4. cap 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  Bread, an union of many Grains; The Wine, an union of many Grapes; The Guests, an union of many Souls, do require in all worthy Receivers an union, and communion of thoughts, and intentions in all sacred, and holy purposes. If therefore you shall march on in your great Counsels, as the Israelites are said to have done in Mizpah, as one Man, judges 20. 1. verse, That is, in a blessed union of the Body with the Head, and all the Members one with another, then may you conceive in your Souls a great quantity of Assurance, that what you receive under these Elements, of Bread, and Wine, is no less, then as 
a Part. secu●●…da Exam. Trident. cap. de instit. Sacram▪ Coena.  Chemnitius calls it, Thesaurus omnium beneficiorum Christi, An hidden treasure of all the Graces, and Blessings in Christ, called here in my Text, Crux Domini nostri jesu Christi, The Cross of our Lord jesus Christ; because by that union, and Communion in holy Intentions, and Resolutions, it shall appear unto the world, and to your own Consciences, greater witnesses to you, than a world of worlds, That the world is crucified unto you, and you unto the world. Which God grant, for jesus Christ his sake, etc.   
FINIS.   

LONDON Printed by john Bill, Printer to the Kings most Excellent Majesty. 1628.