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, [Page 3] 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. 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 V [...]am qu [...] [...] sermo, tam caut [...] & sollicitus affe­ctus Ambros. lib de fug [...]let [...]. Affect [...]ō, 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 Acquiescere, ad (que) 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 [...] ▪ 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 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. [Page 4] 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. 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 [Page 5] 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 [Page 6] plainely, and simply, as the subiect re­quires. Considering that, as Luther writes, vpon this place, [...] 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 [...] [...] [...] 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 [...] 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 [Page 7] 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 Lib. ad Re­ginam de re­cta fide. S. Cyrill. He professeth to boast onely in the death of Christ, [...], saith Chrysost [...] S. Chrysost. that Christ suffered for mee. Non in propria iu­stitia, vel doctrina, sed in Fide Crucis, saith 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 Serm. 20. de verbis Apo­stol [...] ▪ S. Augustin, where the Philosopher found his blushing, there the Apostle hath pitcht his boasting; 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 Epist. 88. Se­neca, these studies in the liberall Artes make men esteeme of themselues very liberally. Nullus animae suauior cibus, saith 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 [...]. quaest. Tus [...]. 5. Tully thought all the humane Sciences might be found in Homer, Scalig. in suâ poeticâ. Scaliger in Ʋirgil, and 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 ofSolent 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 Auaritia, & Arrogantia p [...]cip [...] va­ [...]idiorum vi­ [...]. Tac. Hist. [...]. 1. Solent Impe­ria ex o [...]ibus leones g [...]gner [...]. Vitiū rebus so­lenne secundis. Claud. Pan. 2. ad Stil [...]c. boasting nature. Decet res secundas superbia, saith the Plaut. in St [...]cho Act. 2. Scen. 2. Comick. It doth not vnbecome for­tunate [Page 9] 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 [...] 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 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 Vide Chrys▪ [...]; Atha­nas▪ seu Bul­gar▪ Quis enim seruus cum sit, nō 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, [Page 10] 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 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, 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 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 [Page 11] to auerre, or for sins after Baptisme, as 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 Lib. 4 de poe­nit. Bellarmine, or by way of Configura­tion, Part. 3. [...]. 49. artic. 3. as Aquinas, or by way of Congruity, as In 4. Sent. dist. 15. Durand, or by way of Concurrence, and supply, as In 4. Sent. d 16 q. 2. Biel, or by way of Conformity onely, as the 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, 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, August. lib 1. de remiss. pe [...]. & mer▪ c. 13. Originall, and Actuall; Hee hath satisfied for all the parts of Sin, 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 [Page 12] 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 Sed solum potuit ess [...] sa­ [...]onem [...]. 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, Vs (que) 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 [Page 13] 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 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 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 [...]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; [Page 14] Nor all this peraduenture sufficient to saue, had he Quod vide­tur tamē 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 Psal. 75. 1. Iury onely was God knowne, and his Name great, but in Israel, now his Rom. 10. 18 sound is gone vnto all parts, and his words vnto the ends of the World. And what Iam facit ipse deos mit­tit (que) 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 [Page 15] 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 Apud F [...] ­num. Platonists call it. It is Dei Scriptura, the first Bible that God made for the institution of Man, sayth 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 Vide Sphyng. phil p. 37. S. Anthony, and 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 vide Cornel. à Lapide, in 21. Deuter Rabbins [Page 16] thought, or for the great despight done to Gods image therby, as [...] T [...]sta [...]us, or because it leades to Atheisme, and a certaine beliefe of the mortality of the Soule, as some [...] Late writers, but because that Law was not wholly political, but in part [...] 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, quē 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, [...] [...], all that make a shining, and glitte­ring [Page 17] 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 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 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, [Page 18] Paul crucified, and the World crucified, wee haue a Mappe of the siege of Ierusalem, where (as 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 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. In loc. Ambrose, while the Regenerate man affects nothing that is the Worlds, nor the world approues of any thing in the Regenerate man. ^d Sicut sunt duo mor­tui, ex quibus nullus tangit, vel diligit alterum, [Page 19] saith Remigius. They stand not like those wretches tormented by Mezentius, ‘Virgil. A [...] ­neid 7. Qui mortua viuis Corpora composuit,’ one dead, and the other aliue, but like Eteocles, and Polynices after the combat, ‘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, ^f mu­tuò transfiguntur, & inuicem moriuntur, 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 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 Senec. [...] Epist. Se­neca speakes) then euer hee did with his armed hand; how the Crosse, and Passion [Page 20] 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 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 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, 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. [...]tan. in [...] Ʋetustas 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. Creditur a pijs. Cyprian. Serm de Re­surrect. Cyprian therefore speakes of an odde opinion in his time, Sanguinem [Page 21] 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 Lib. 2. contr. Marc. c. 4. Hîc homine [...] ▪ primum s [...]ce▪ prim [...] esse se­pultum, Hîc patitur Christus. Tertullian, and many of the ancient 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 [...] 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 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, [Page 22] 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 [...]. 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 Non solùm mortuus, sed & crucifixus, quod est igno­miniosum ge­nus mortis. Born. Serm. 1. de Quadrag. Non mortuus, sed turpiss [...]mè mortuus. Lu­ther [...]n loc. S. Bernard doeth [Page 23] 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 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 Sed & mi­hi famulo Creatoris mū ­dus 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 [Page 24] hold them abhominable, that haue, & en­ioy them; I know, that (as 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 Gen. 45. 2. Ioseph, nor sleight the Hester. 5. 2. bending of the golden Scepter, I may indeed, vti mun­do, sed non diligere mundum▪ saith S. 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, 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;

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 [Page 25] 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 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 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) 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 vpō the glory of the World. And S. 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 [Page 26] 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) be­inga [...] 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 [Page 27] humours abhominable, and cru­cified, yet if his Mill (for so Saint 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 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. [...] [...] Hō. 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 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 [...]. Chrys. feeles it not, when the Deuill tempts, hee listens not; And the reason is plaine, saith Saint 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 Examen de los Ing [...]. Spanish Writers speake of a Man, that was so ouercome [Page 28] 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 [Page 29] 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 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 In Epist. Seneca speakes. And S. 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 [Page 30] 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 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 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, Auson. E. p [...]r. 66. ‘Quinetiā exopto, zelus quia iunctus amori est, vt videare alijs faeda 'decoramihi.’ [Page 31] Hee would haue it iust as it is; That his Church should appeare 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.

NOw for Application, if you desire to know what interest you haue in the blessed Sacrament, which you are to re­ceiue this day, and how far you may boast of the Sacrifice of Christ, there repraesented, & exhibi­ted vnto you, if the Arminians will giue me leaue to draw so neere to a certainety of Saluation, I will tell you in a word: Looke how much we are dead vnto Sinne, and crucified vnto the world; so much, and no more may we reioyce, in the Grace of this Sacrament, that is in the Crosse of our Lord Iesus Christ; Where there is much dy­ing to sinne, the Crosse hath effectuated much, where a little, all that little, where no­thing, there is as yet (I speake it with hor­ror, and yet it is Gods truth) no cause of [Page 32] reioycing, in the Crosse of Christ. If it please you to descend to your owne bo­soms, there is no one Case of Conscience more easie to be decided; It is hard indeed to say of a dead Man, what he can doe, but no Child, but wil tel you, what he cannot do. First, [...], saith Apud Oecu­men [...] in loc: Photius the Greeke Scholiast, A dead Man cannot sin; And therefore if you drinke iniquity, like water, and commit sinne with greedines, (for the regenerate themselues haue their sins of infirmity because Nondum mortuus, sed fixus est nos­ter vetus ho­m [...] est, im­p [...]us ab ope­rib [...]s vetusta- [...]ris. Cai [...]t: in [...] ad Rom. Crucified sinnes, as well as Crucified Men, must haue a time to die) but if you commit sinnes (I say) with a stiffe, and a strong hand, then surely, there is much life in your olde Man, and you are not yet crucified vnto the world. Secondly, Chrysost; in loc. vt [...] [...] C [...]us apud [...] in vita [...]mp [...]. [...], saith S^t. Ch [...]ysostome, A dead man cannot bite. And th [...]refore how euer you may be obnoxious to sinnes of infirmity, if you bee addic­ted to Mortuus [...] succen­ditur. C [...]ss [...]: lib 4. cap. 24. Homo mortu­us in Sepulchro [...] detrahit, nominem [...]a­ [...]tatur, ne [...] vto­lentus existit, [...] op­p [...]mit non in­vid. [...]onis, [...] insul [...]at [...]alis &c. [...] 10. Nullius [...] Prosper. byting Sins, Oppression, Cruelty, and Reuenge, which are Hony to this corrupt nature of ours, you are not as you should bee, but as yet farre enough from being [Page 33] Crucified vnto the world. Thirdly, Mortuus adulantes non audit, saith Sic adula [...] ­tes mortuus, vt detrahen­tes audit, im­mó nec audit, quia mortu [...] est. Bern▪ Serm. 71▪ in Quadrag. Saint Bernard, A dead Man cares little for the Musique of Flatterers. And therefore if we do not re­fuse to heare the voyce of those Charmers, charme they neuer so wisely, wee are still aliue, and not crucified vnto 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 therfore if people (whom it no way concernes) doe busie them­selues in those high matters of Church, and Common-wealth, wherof they vnder­stand very little, (I pray God Saint Augus­tine hath not touch't herein the fault of our times) and will not rest contented, in point of Religion, with the plaine knowledge of Christ crucified, then surely they are not, as yet, themselues Crucifixi mundo, Crucified vnto the world.

I Know this Text is accompted by the Fathers, Ʋellet [...] cū Pa [...] ­lo posse dicere per quem [...] &c Hom. 55. in Matt. S. Chrysostome, L. de do [...]. Sp [...] ▪ S. Augustine, In 3. cap. [...]ob lib. 6. Mor. S. Gregory, and Serm. 72. [...] Cantic. & 1 [...] quadrag. S. Bernard, the hard­est for practice in all the Bible, and that [Page 34] there is not one of all these holy men, but is forc't to say, Vellem cum Paulo dicere, that he desires from the bottome of his heart, hee were once able to conclude with S. Paul, that the world were crucified vnto him, and he [...] vnto the world. And yet must not we, poore Sinners as wee are, despaire to attaine in some Crucis finis duplex est. Im­possibilis in hac vita, Mori peccato, Possi­bilis, & modi­ficans priorē, non seruire pec [...]. Caiet. in 6. [...]d Rom. proportion, and measure to this Spirituall mortification. It was not vn­knowne to the very Heathens▪ for Plato in Macrobius speakes of two Deaths, whereof Nature brings the one, and Vertue the o­ther. And Macrob l. 1 de somnio Sci­pionis. Plato [...]uas mortes hommisnouit, quarum vn [...] natura, alter [...] virtutes prae­stant. Seneca in his 71. Epistle could breake foorth into that diuine Exclamati­on, Quando cō ­ting [...]t cōtem­nere vtram (que) fortunam? quando con­tinget omni­bus oppressis Affectibus, & sub arbitrium adductis, hanc vocem emit­ [...]ere, Vici? Quē vicerim, [...]uaeris? Non Persas, nec ex­ [...]rema Medo­ [...]m, nec siquid vltra Dacas bellicosum iacet sed A­uaritiam, sed Ambitione, sed metū Mortis, qui victores [...]ntiū Vicit. When shall I see the day, when all my Affections reduc't vnder reason, I may pronounce this happy word, Vici, I haue ouercome them. But how euer betweene Sinne, and Philosophie impar congressus, the combate must needs be vnaequall, yet this Monster may bee easily tam'd, if it meete with a Christian; Because by the Crosse of our Lord Iesus Christ, our sinne imputed vnto our Sauiour, hath beene so vanqui­shed, and crushed in him our Head, that [Page 35] the corruption thereof is soone abolished in vs his Members. Onely let vs Hebr. 12▪ [...]. Lift vp our hands, which hang downe, and strengthen our feeble knees to buckle with it; And let vs not feare the great lookes thereof, for it is nothing neere that strength now, that it was of, when it flew vpon Adam; The Crosse of our Lord Iesus Christ, where­of wee partake in the worthy receiuing of this Sacrament, hath giuen it that blow, that it shall neuer be able to claw off. It is a true obseruation, which Tac [...] ▪ Histor▪ lib▪ [...] ▪ Vespasian's Cap­taines made of the Souldiers of Vitellius, Quanquam atrociter loquuntur, minor est tamen apud victos animus, Souldiers once beaten, talke they neuer so bigge, doe quayle in their Courage. Now if we cannot kill the Aduersary out-right, let vs beginne to crucifie him; Let vs nayle his Feete, that is, purge away our wicked Imperat peccatum vo­luntati nostr [...], tanquam Ap­par [...]tor [...] suo. Sad [...]let▪ in c. [...] ▪ ad Rom. Affections▪ If we cannot do that, let vs nayle his [...] [...]ru [...] ­fixus est, non est su [...] [...]uris, vt eat, quò v [...] ­lit. Iust [...] ▪ in loc: Hands, that is, forbeare to breake into outragious Actions; If we cannot doe so much, yet at the least, let vs tye him with ropes vnto the crosse, that is, belieue with a stedfast Faith, [Page 36] that all those suggestions of the World, the Flesh, and the Deuill, which we are notable to resist of our selues, are already van­quished by the Crosse of Christ. If we can doe nothing at all, yet if by meanes of a true, though weake Faith, wee can let fall but one little drop of the blood of Christ vpon our sinne, it is enough to put it to a consumption by and by, and hereafter to poyson, and kill it. For as [...] Historians write of an Herbe in Pe [...], whereof the flower is poyson, and the leafe an Anti­dote: So the blood of Christ caries in one and the same veyne poyson, and an Anti­dote; It is a poyson to sin, & an Antidote to the Regenerate. I will therefore conclude all with the Exhortation of S. Chrys. hom. 55. in Matth. Tom. operum 2. crucifiga­mur mundo, nihil commu­ne habeamu [...] cum Terra, sed tota mens nostra amore [...]perioris pa­ [...]e, gloria be [...]itudinis ardeat &c. Chrysostome in his 55. Homily, vpon S. Matthew, Ʋos moneo, & multò ante, quàm vos, meipsum, Cru­cifigamur mundo, &c. I admonish you all, and my selfe, as standing in more necessity thereof then any of you all, Let vs become mortified vnto sin, and crucified vnto the World, & that by the vertue of this Crosse of our Lord Iesus Christ, whereby the [Page 37] World is crucified vnto vs, and wee vnto the World.

ANd as this Exhortation is Panis quo­tidianus, a doctrine for euery day, and for euery occasion: so is it most properly to be pressed vpon deuout soules, that praepare themselues for the re­ceiuing of the Sacrament. For what is it, that is here giuen, and exhibited vnto vs? (for notwitstanding, the slanders of some, that say the contrary, all the Reformed Church doeth allow of these words, giuen, and exhibited) why the Body, and Blood, that is, Crux Domini nostri Iesu Christi, The Crosse of our Lord Iesus Christ▪ the first part of my Text. And what is expected, and ex­acted from vs? you know it very well; sor­row, and repentance for our sinnes past, and a stedfast purpose, and resolution for amend­ment of life; the latter part of my Text, That the world should be crucified vnto vs, and wee vnto the world: So haue you this Sermon, as a paraphrase vpon the Sacrament, and the Sacrament as a Text, and an Abridgement of [Page 38] the Sermon. And therfore, let Christ be ne­uer so bountifull in the Institution, and the Church neuer so faithfull in the Admini­stration of the Sacrament, yet surely, here is vnto me no Crux Domini nostri Iesu Chrsti, no reall participation of the Body, & Blood of Christ, without Mundus Crucifixus, and Mundo Crucifixus, without feeling in my soule by repentance for my sinnes▪ that, in some small degree of Sanctification at the least, The world is crucified vnto mee, and I vnto the world.

I Shall make this plaine by an homely similitude; In worldly, and ordinarie re­pasts, how doth a man know, that he hath eaten worthily, that is, profitably? He cannot know it, till afterwards, by finding himselfe stronger, and abler for his bodily, and worldly operations: And so this foode in the Sacrament, vitae aeternae substantiam ad­ministrat, saith Saint 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 spirituall, and Heauenly Opera­tions; If therefore we shall haue eaten wor­thily, wee shall finde it afterwards; For then [Page 39] wee shall thriue, and prosper accordingly; then the life of the spirit, will begin to point and put foorth in all our Actions, and Con­sultations, so as in some measure, or other, instantly thereupon, The world will seeme to be crucified vnto vs, and wee vnto the world.

TO conclude, with knocking a lit­tle at our owne doores, and touch­ing vpon the Consciences of this no­ble Auditory; If, after the receiuing of this Blessed Foode, wee shall feele in our soules a zeale, and Resolution, to direct all our future Consultations to the Glory of God, and the Aduancement of his Religion; If wee shall leaue those sinister, and by-respects, of Hopes, Hatred, Feare, and Flattery, that haue swayed but too much in Assem­blies of this Nature; If wee shall readily giue vnto Caesar, the things, that are Cae­sars, and withall vnto God the things, that are Gods; In a word, if wee shall giue no other Counsaile to our gracious King, then we are ready to answere for, we care not how soone, to our great God, then [Page 40] surely wee may lawfully reioyce in this bles­sed Sacrament, that is, in the Crosse of our Lord Iesus Christ; Because by such Resolutions it will plainely appeare, that in some mea­sure of Grace, The world is crucified vnto vs, and we vnto the world.

LAstly, this Sacrament is Signum Cha­ritatis, & vinculum vnionis, a badge of our Charitie, and a bond of that vnitie, which Deus, & qui Deo proximus, God himselfe, and that great Soueraigntie next vnder God, hath recommended vnto vs. The Damasc. l. 4. cap 14 [...] &c. Bread, an vnion of many Graines; The Wine, an vnion of many Grapes; The Guests, an vnion of many Soules, doe re­quire in all worthy Receiuers an vnion, and communion of thoughts, and intentions in all sacred, and holy purposes. If therefore you shall march on in your great Counsailes, as the Israelites are said to haue done in Mizpah, as one Man, Iudges 20. 1. verse, That is, in a blessed vnion of the Bodie with the Head, and all the Members one with another, then may you conceiue in [Page 41] your Soules a great quantitie of Assu­rance, that what you receiue vnder these Elements, of Bread, and Wine, is no lesse, then as Part. secu [...] da Exam. Tri­dent. cap. de instit. Sacram▪ Coena. Chemnitius calles it, Thesaurus om­nium beneficiorum Christi, An hidden trea­sure of all the Graces, and Blessings in Christ, called here in my Text, Crux Do­mini nostri Iesu Christi, The Crosse of our Lord Iesus Christ; because by that vnion, and Communion in holy Intentions, and Reso­lutions, it shall appeare vnto the world, and to your owne Consciences, greater witnesses to you, then a world of worlds, That the world is crucified vnto you, and you vnto the world. Which God grant, for Iesus Christ his sake, &c.