crucified with Christ and so broken for sinne neverthelesse I live and so am broken from sinne In the first there is a true Humiliation in the second a reall Reformation In both together there is a present Change of the State of Nature into the State of Grace Yea he is so Changed that he is not himselfe any longer not the man he was but â— new man a new Creature and hence it is that he saith I livâ— 2 Cor. 5. 17. Galat. 6. 15. Yet not I non amplius ego not I any longer not I the same man I was but another Not Saul now but Paul Not a persecutour of the Gospel but a Preacher of it Not an Enemy to the Phil. 3. 18. 2 Cor. 11. 30. Crosse of Christ But a friend unto it A lover of it one that gloryeth in it God forbid that I should glory save in the Crosse of Christ by whom the world is crucified in me and I unto the World Gal. 6. 14. I am crucified with Christ that is baptized into the death of Rom. 6. 3 5 6 7. Christ or planted in the likenesse of his Death which was by crucifixion that the old Man might be crucified with him that the sinne of the body and the Body of sinne might be destroyed that henceforth I might not serve sinne for he that is dead is freed from sinne Neverthelesse I live not the lesse but the more Coloss 2. 12 13 by being quickened with Christ and risen with him through the faith of the operation of God Transplanted in the likenesse of his Rom. 6. 4. 5. Resurrection to walke with him in newnesse of life Now the Rom. 7. 24. Body of Death being thus killed in this holy Apostle and the spirit of his minde being thus renewed hee reckons himselfe to â—e dead indeed unto sinne but alive unto God through Jesus Christ our Ephes 4. 23. Rom. 6. 12. Uno verbo dici potect concrucifixus Faber Stapulensis in Examin Lord which in other tearmes hee signifieth saying Christo concrucifixus suâ—â— vivo autem as Montanus has it I am crucified with Christ neverthelesse I live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Crucified with Christ there 's his Mortification or the first pat of his Regeneration and in these words we may observe two Remarkables 1 Exemplum A Patterne  and 2 Exemplatum A Parallel The Patterne is our Saviours Crucifixion The Parallel in S. Pauls concrucifixion Our Saviours Crucifixion was in example to S. Pauls And S. Pauls concrucifixion was in imitation of our Saviours Christ was crucified for Paul and Paul was crucified with Christ and wee should all be crucified with both The crucifixion of our Saviours Body for sinne was a patterne to every one of us as well as to S. Paul that all wee might learne to crucifie the Body of sinne in our selves His dying upon the Christus crucifixuâ— est idaea nostrae mortificationis Climac Crosse for our sinnes should teach us all the Apostles way of dying unto sinne Christs crucifixion is the true Idaea of out mortification and a Christian truly mortified is to the life the likenesse of Christ crucified Christ was crucified for all true Christians and all true Christians are as Paul in this was crucified with Christ Our Saviours crucifixion and S. Pauls concrucifixion were both mysterious both full of Paradoxes and our Saviours Person was as paradoxicall as his Passion They are both the subjects of many and many seeming contradictions In his Person hee was made a very contradiction for sinners and at his Passion hee endured the contradictions of sinners In his Person hee Heb. 12. 3. was the great Creatour himselfe that formed every creature yet was a Creature formed by that Creatour His Body was made of his Mothers substance yet hee it was that made the substance of his Mothers Body of which hee was made Hee was made after the World was what hee was not before the World was made yet was hee still after hee was made what he was before the World was made or hee so in it Hee was begotten before his Mother was borne yet was hee borne of his Mother before hee was begotten of her As old hee was as Daniel 7. 9. John 1. 14. 3. 16. the ancient of dayes his Father that begat him and older hee was then his Virgin Mother that gave birth unto him Begotten hee was of his Father and borne hee was of his Mother yet was hee not begotten by his Father as hee was borne of his Mother not yet borne of his Mother as hee was begotten of his Father He was the onely begotten Sonne of his Father and he was begotten of his Father onely His Father begate him without Virgo Mater utiqâ—e admirabilis singularis a seculo non est auditum quod virgo esset quae pâ—perit Mater esset quae virgo permanfit S. Bernard Ser. 10. Isaiah 9. 6. the office of his Mother And hee was the onely Sonne of his Virgin Mother and the Sonne onely of his Mother as hee was her Sonne and borne of her His Mother did bear him without the office of a Father On his Fathers side hee was God and not Man and on his Mothers side he was Man and not God yet betwixt both hee was both God and Man to mediate betwixt both at his first comming and to arbitrate betwixt both at his second No wonder then it was that his Name was called Wonderfull for every thing in him was full of Wonder and his Passion was as wonderfull as any thing His comming into the world had a world of wonder in it and so had his being in it and his leaving of it did leave as many behind it Hee was crucified yet was not crucified Hee suffered yet did not suffer Hee dyed yet did not die and hee rose againe saith S. Ambrose yet did not rise againe And are not all these S. Ambros de Spirit sancto seeming contradictions Is not every period a very Paradox yet all very orthodox and easie to be unriddled Two Natures were united in that one Person of Christ And Christ endured that in one of his Natures which the other could not endure As Man or in his Manhood he suffered was crucified and dyed and rose from Death But as God or in his Deity he could doe neither Thus the Life and Death of Christ were very mysterious full of mysteries and so are the Life and Death of every mysticall Member of Christ Every true Christian is such a Member and this Vessell of Election our holy Apostle was such a Christian Hee was one that had the characters of Christs sufferings in his mortified Body I beare in my Body the markes of the Lord Iesus saith hee Galat. 6. 17. conformed to the mysticall Head of the Church in sufferings Christo concrucifixus crucified with Christ and his estate now was very Mysterious he was both dead and alive at once Crucified
and the Grave and so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks Thirdly Damnation is like to Death in respect of Pain Quid sacient intime familiares quales sunt corpus anima quae ab ipso utero ita jucundissime vixerint The spirit may be willing but the flesh will be loath Manchest Al Mondâ— contemp mortis and Griefe Great are the pangs of Death and great the griefe of Man that 's dying and the griefe and pains of Hell are full as great and greater Fourthly and last Damnation is like to Death in respect of Horrour Death is called the King of feares the most terrible of terribles Nature abhorreth nothing more then Death there is nothing that is known to Man more terrible and therefore is Damnation called Death Indeed Damnation is beyond expression terrible yea beyond all apprehension we want words to expresse it by we want things more hideous to resemble it unto We mis-call it Death but it is not Death indeed The Damned may wish for Death but they must not dye The Damned souls are all immortal they are sent to Hell to live in misery yea to live in misery for ever yea for ever and for ever The expression is as useful as it is usual Mark it well for ever and for ever That which is but once for ever can never have an end But the living and lasting Miseries of Hell are said to be for ever and for ever to make us the more seriously to consider of them This Duplication intimateth thus much to us that when the poore damned soule hath passed a thousand years and ten thousands more and as many thousands more as the nimblest imagination can conceive of and more Millions of Ages more then the best Arithmetician can ever multiply yet then he shall be as if he were newly to begin he hath still and still another for ever to endure miseries This it is that does so aggravate the Misery of Man by his Worldly Merchandize If he must lose his Soul for his gaining of the World his losse is infinite because the Damnation of his Soul is endlesse It is for ever and ever It was the thought of this that caused that Right Reverend Parson of Bethlem Parish devout St Hierome to renounce this present World and retire into a Cell or Cave which he either found or founded in Bethlem lest he should lose his Soule for ever and ever in Hell by gaining the World for a time The feare of endlesse torments turn'd his Cell Dr Willans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into a Jayle and made his Cave his Hell Propter metum Gehennae tali me carceri emancipaveram as he said himself to Heliodorus That good old Father was wont to be portraied with a young Lyon by his side partly to signifie how fiercely he cryed out against the Schismes and Heresies and other sins of others in his time and partly to signifie that he sometimes roared out for the very disquietnesse of his own heart at the sight of his own sin knowing that if his soule must be lost by them his losse would be intolerable because it would be the losse of an immortal substance A fourth Reason to raise the estimate of the Soul may be taken from the Reason in it It is a Reasonable Soul an Intellectual It is chiefly in respect thereof that we are called Reasonable Creatures Nemes of the Nature of Man cap. 14. Substance The richest Treasure of any that Man as man is entrusted with By this he comes to know himselfe By this he comes to know the way to save himselfe By this he comes to know the worth of this and other things If he loseth this he is but a lost man yea without this he is no man at all And therefore Man should value this above all A fifth Reason may be this that the losing or saving of the whole man depends upon the saving or losing of the soule If the Soule of man be turned into Hell at the first Judgement the whole man must be tumbled thither at the second Judgement But if it be translated to Heaven at the Night of Death the Body also shall have a removal thither at the Morning of the Resurrection It is a preposterous Care in many Great ones in this Multus Corporum Curationi impenditur usus multum huic operae in spem medâ—lae datur Nunquid medicinam anima non mâ—retur Etsi varia corpori auxiliae studio tuendae sanitatis adhibentur sas non est tamen animam velut exclusam jacere quasi neglectam morbis suis intabescere atque unam à propriis remediis exulare immo verè plura animae conserenda sunt si corpori tanta praestantur Nam si râ—cte quidam carnem famulam animam verò dominam esse dixerunt non oportet postâ—riâ—re lâ—co nos dominam ponere ac famulam iniquo jure praeferre Eucherius in Epist Paraenet ad Valerianum World to make great provision for their Bodies here before death and also after it but none at all or very little for their Soules Alas for them Let them provide what Physicians they can to prevent the Death of their Bodies yet are they mortal and so must dye And let them prepare what Tombs they will to preserve them after Death Yet if their soules be sent to Hell to be tormented for their sinnes done in their bodies their bodies must be sure they also shall be sent to suffer with their soules As they sinned together so must they suffer But whatever become of their Bodies after death if their Soules be saved when they die their Bodies also shall be saved at the second coming of our Saviour As they have served him together so shall they be saved together by him The happinesse or unhappinesse of the whole man depends upon the happinesse or unhappinesse of his Soule The sixth and last Reason to perswade this Merchant Totus quidem iste mundus ad unius animae pretium aestimari non potest non enim pro tolo mundo Deus animam suam dare voluit quam pro anima humanae dedit Sublimius ergo animae pretium quae non nisi sanguine Christi redimi potuit c. Agnosce homo quam nobilis est anima tua quam gravia suerunt ejus vulnera pro quibus necesse suit Christum Dominum vulnerari Noli ergo vilipendere animae tuae passionem cui à tanta Majestate tantam vides exhiberi compassionem S. Bern. Medit. Man to prize his Soul above the World may be taken from the consideration of that price which our Saviour paid for the redemption of it And was it not very considerable think you that the Sonne of God the welbeloved Sonne of God the onely begotten Sonne of God equal to the Father in goodnesse and power and glory and majesty should condescend so low as to become a Man a Man of no reputation the very scorn and
id incertum an ipso die Cicero de Senectute Mat. 28. 5 6. Mark 16. 6. Acts 2. 24 25. Rev. 1. 18. Rom. 1. 1. or alive we cannot say And that we shall all die we all know But how many here amongst us all are now both dead and alive together God knowes Indeed S. Paul was so He was both dead and alive indeed and so may some here be But it may be all here are not so Saint Pauls Condition was never Common Our Lord and Saviour dyed once and lived againe But his Servant Paul was dead and alive at once The Lord of life our Saviour Christ was crucified for Paul and lost his life But Paul the Servant of Christ was crucified with Christ his Lord and lived neverthelesse Some men have lived here the lesse by being crucified for Gal. 2. 7. Linus Episcopus de passione Petri. Eusebius Pamphil Ecclesi Histor lib. 2. 25. Christ But others much the more for being crucified with Christ The great Apostle of the Jewes was crucified for Christ and dyed But the great Apostle of the Gentiles was crucified with Christ and lived The Crosse of Christ did bring that one to death but not this other It brought Death to Saint Peter but life unto Saint Paul It can bring life as well as death It giveth life sometimes and sometimes it taketh life away It taketh life away sometimes that it may give it It taketh one away to give another It taketh this away to give a better And sometimes it kills and saves alive together It can doe both at Severall times and it can doe both at once It can doe both to severall men and it can doe both to one It can doe both by severall wayes and it can doe both by one sometimes it bringeth Life with Death and sometimes after Death it bringeth Life With the Death of sinne it brings the Life of Grace And after the Death of Nature it brings the Life of Glory True it is that the End of Life is ever by Death And yet it is as true that Death is not ever at the end of Life The Apostle dyed before his life was ended In the midst of Death a Man may be in Life And in the midst Life a Man may be in Death 1 Cor. 15. 31. I dye dayly sayd this Apostle when as yet he lived He had both Life and Death together in him He was in Death and Life at once A living dead man vivus crucifixus Crucifi'd with Christ and yet alive I am crucified with Christ neverthelesse I live yet not I but Christ c. This Text you see is full of turnings The Apostles Conversion is the Subject of it and well may it be the Subject of many conversions to quicken my discourse upon it Would my discourse upon it might quicken as many Conversions by it Now the Chiefe Considerables in it are these two 1. A Contradiction in Seeme 2. A Reconciliation in Substance In the first we have a Riddle Propounded In the Second we have the Riddle Expounded And in both together we may both Read the Riddle and the Reading of the Riddle I am crucified with Christ neverthelesse I live there 's the Riddle Yet not I but Christ that liveth in me there 's the Reading of the Riddle In the Riddle there are two Remarkables 1. The Mannr of it 2. The Matter in it It is the Manner of it that makes it seem so intricate a Riddle as indeed it is for it is proposed in a seeming Contradiction First the Apostle sayes that he is crucified with Christ and thereby seemes to say as much as that he is not living but dead For Christ was crucified to Death And then he sayes that he is neverthelesse alive and thereby seemes to say and sayes it in more then seemes that he is not dead but living Now thus to say it and to unsay it is to make a contradiction of it at least in seeme It is to speak a Paradox in it And all Paradoxes are admirable Propositions saith the Romane Oratour And this Text for a Paradox is as admirable as any other Every Riddle hath something mysticall in it But this Paradoxicall Riddle is a very mystery Yea whole Armies of Mysteries do keep their Randezvous within the quarters of this grand Paradox I am crucified with Christ neverthelesse I live And for the Matter in it it could not be more clearely expressed then it is by this very Manner of expression The Subject matter of it is S. Pauls Regeneration And that 's a matter very Mysterious It is mirabile magnum as Musculus calls it a John 3. 1. great Wonder When our Saviour first propounded the Doctrine of Regeneration to Master Nicodemus that great Ruler of the 3. Jewes and Master in Israel 10. it seemed a very Riddle to him and such a Riddle as he neither apprehended nor beleeved And therefore his Reply was not by unriddling but rejecting of it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can these things be It did so 9. puzle his Reason and so perplex his Faith that it seemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing impossible a thing incredible though it were proposed by Truth it selfe in the plainest Dialect of the Gospell John 14. 6. What would it have done if it had beene lapped up in Aenigmaticall Language like this of Saint Paul How would Rationis humanae in mysteriis regni dei caecitas in Nicodemo apparet cui omnia ista quae de regeneratione proponuntur absurda apparent Theodoricus in Analys Evangel Domin Trinit 1 Cor. 15. 45. it have posed his Mastership had it beene proposed in the Wonderment of a Riddle or seeming contradiction Yet in this Seeming Contradiction we may plainely see the parts of Saint Pauls Conversion and in that the parts of a perfect Regeneration The first part is Mortification The second is Vivification The first is a Death unto Sinne The Second is a New Birth â—nto Sanctimonie The first is the killing of the first Adam The Second is the Quickning of the Second in him I am crucified with Christ there 's his Mortification His Death unto sinne The killing of the first Adam in him Neverthelesse I live there 's his Vivification His New Birth unto Righteousnesse The quickning of the Second Adam I an crucified with Christ there 's his putting off of the Old Man which Ephes 4. 22. is corrupt concerning the former Conversation Neverthelesse I live there 's the putting on of the New-Man which after God â—â— Ephes 4. 24. created in righteousnesse and true holinesse I am crucified 〈◊〉 Christ there 's the Mortifying of the flesh The members upon the Coloss 3. 5. Rom. 8. 13. 4. Earth The deedes of the Body Neverthelesse I live there 's the Quickning of the Spirit The walking after the Spirit The life of righteousnesse by the Spirit for the spirit is life because of righteousnesse Rom. 8. 10. I am