word notwithstanding al alone sufficient to cōtent our souls alone able to make the Angels stoope to looke into it to the depth Therefore as he saith elsewhere in the like sense 1 Pet. 1.12 that whereas b Phil. 3.5 6 7. He is of the stock of Israel of the tribe of Beniamin touching the righteousnesse which is in the Law blamelesse which things were great gaines to him those he counted losse for Christ Not but that it was honourable for him to be of the seed of Abraham the Father of the faithfull Neither but that it was profitable vnto him to endeauour to conforme himselfe to the Law of God holy spiritual the rule of life giuen by the Ministery of the Angels But saith he I count all things losse for the excellencie of the knowledge of Christ Iesus my Lord for whom I haue suffered the losse of all things and doe count them but dung that I may winne Christ Esteeming it more glorious to participate of the ignomie of his Crosse than of all the prerogatiues of the circumcision and therefore saith he c Gal. 6.14 God forbid that I should glory saue in the Crosse of our Lord Iesus Christ Glorying more in his infirmities than in his vertues than in his greatest preheminencies Therfore he saith to the Corinthians speaking euen of his Reuelations visions and rauishment d 2 Cor. 12.1 9. It is not expedient for me doubtlesse to glory most gladly will I rather glory in my infirmities that the power of Christ may rest vpon me To know therefore Christ is a great Art a great Mysterie which hee will onely know teach onely And that to the Graecians so much presuming of their knowledge and that to the Corinthians so curious among the Greekes who without doubt would haue taken more delight if he had related to them some newes of Paradise if he had made as that pretended Areopagite an Inuentory of heauen a numbring of Angels Notwithstanding he makes them lay downe all their knowledge with his knowledge much better than theirs at the feet of the Crosse For I determined saith he not to know any thing among you saue Iesus Christ and him crucified Iesus Christ saith hee crucified and who knowes it not Where is that silly woman where is the child that is ignorant thereof and what so great mystery doth he tell vs of whereas we expected hauing seene so much that hee would haue decyphered vnto vs the Thrones and Dominions the Cherubins and the Seraphins the Principalities and Powers Yea but thou that speakest thus stay and thou shalt quickly know that thou knowest not Christ scarcely the first letter who notwithstanding wouldst haue the Apostle relate to thee heere e 2 Cor. 12.4 those vnspeakable words which it is not lawfull for a man to vtter as little lawful to thee to vnderstand them yea to heare them Thou thinkest thou knowest Christ because thou hast read and heard that hee is come into the world is the Son of God hath taken our flesh A history which hath passed thorow thine eare which thou superficially belieuest which the Iewes and other Infidels doe not beleeue and thereupon thou imaginest to be at the end of thy lesson as wise as S. Paul who will learne will teach no other thing but that which already thou think'st thou knowest wilt thou behold the small or no profit at all of this thy bare superficiall knowledge thou beleeuest that the Son of God the Iudge of the world came into the world but if thou doest know him if thou hast neuer so little a feeling canst thou hope in him rather shall he not be an horrour to thee When as a malefactour as thou art thou seest him come what canst thou doe but hide thy selfe amongst the trees as Adam did when God walked in the Gardē A miserable shadow against too scorching a Sunne What canst thou expect nought but confusion vpon thee fire and brimstone on all thy works when God vouchsafes to come downe and to consider them For doest thou not remember of his walking in the coole of the day what happened vnto Adam The earth did set vp its bristles against him bringing forth to him thistles and thornes himselfe God withdrawing his graces became a ground full of briers a thicker of brambles and thornes to himselfe Besides what seeft thou proceed frō his comming downe to see the proud work which the childrē of men had builded in the plain of the land of Shinar to informe himselfe of the enormities of the Cities of Seboim what else but vnto those a ruine of their designes confusion of languages diuisiō of men from thence how many euils multiplied to mankinde To these an horrible combustion of a second Eden of a place heretofore as the garden of the Lord a Paradice the delights of the world a land which burns to the very bottome of the waters which one may reade as yet to this day in its ashes In a word was it not vnto the holy Patriarks an argument of death to see God in this flesh what veile soeuer he tooke f Iudg. 13.22 We shall surely die said they because we haue seene God Much lesse can wee liue subsist neuer so little if he lookes on vs if hee eyes vs with a sterne countenance yea if he visit vs and that with the eye of a Iudge for the Iudge of the world commeth hee otherwise than with iustice than for iustice But thou sayst thou dost not only know him come descended from aboue but that which the Apostle saith crucified what wants there therefore Yea but the Deuill knowes as much who said to our Lord g Luk. 4.34 I know thee who thou art the holy one of God And can he bee ignorant of his crosse who was chiefe and Captaine of the commission to put him on it who put it in the heart of Iudas to betray him notwithstanding he cries out Thou Iesus of Nazareth let vs alone what haue wee to doe with thee art thou come to destroy vs Certes there is therefore something to be here added or rather to bee vnderstood which elsewhere he expresseth crucified for the sinnes of men Otherwise to what purpose was the Sonne of man crucified and what followed the slaying of the Sonne of the master of the Vineyard of the Lord of the world but that the Vineyard was rooted vp the ground desolate the vniuersall ruine at the last both of man and of the world Besides it sufficeth not if thou doest not know him crucified for thee For what carest thou that the rest bee saued if thou be lost This knowledge will it not encreasethy sorrow b Eccl. 1.18 and on the otherside is it not the scope of the Apostle in this place to preach comfort and ioy Wherefore S. Iohn a Doctour in this knowledge faith vnto those that knew Christ to the true beleeuer i 1 Ioh. 3.5.10 Ye know that he was manifested to take
haue carried skars of their villanies of gluttony whoredome and riot and borne their owne crosse which as bad Carpenters wicked men they haue he wen vnto themselues for it is not the marke nor the death but the cause that maketh the Martyr they as bearing the marke of the world the deuill and the flesh shall be cast into vtter darknesse but the faithfull bearing the markes and skarres of Christ shall triumph for euer For as the people of Rome would haue hindered Paulus Aemilius after his victory to triumph there was one that stood vp and made an oratiō in his behalfe in the midst whereof he cast open his gowne shewed before them the infinite skarres and cuts hee had receiued vpon his breast the sight whereof preuailed with the people that they all agreed in one granted Aemilius his triumph which he did in the sight of all the Romans and went to the Capitoll So God the Angels also beholding the reproaches banishments wounds yea death which wee haue endured for his sake being marked vpon our foreheads by the Angel and hauing the seale of the liuing God maugre the Deuill the flesh the world we shall triumph in the view of all the world in the high Capitoll of Heauen there liue eternally But lest I draw my lines beyond the limits of due measure and exceed an Epistle especially to such a small booke or shape Hercules shooe for a childes foot or make the gates walls too big for the Citty I here breake off These three soundly written by that reuerend Authour of blessed memory that worthy learned religious and noble Gentleman Mr. du Plessis I haue translated them and as Orphans and posthumes after their Fathers decease I haue cloathed them in a strange habit making them that spake French before to speake English which I presume to present to your Honor and publish thē in your name to the world that by your countenance vnder the wings of your Honourable protection it may safely walke abroad to the view and benefit of others and that it may be profitable to Gods Church it being no new fashion for those that publish any bookes whether of greater or lesser worth whether their owne or others vnlesse especially such workes wherein they haue beene translators to present them to great and worthy personages It were infinite to instance this point Now there are some reasons that haue moued me to dedicate this Posthume vnto your Honour First because great men are content and desire to reade great mens workes So the Eunuch of Candace did reade the Prophet Esaias of the Royall bloud and Kings and Princes doe reade the bookes of Kings and Princes Secondly because as this Noble man had his Motto Arte Marte So your Honour as Alexander may bee represented with a Horse and a Booke the one to signifie your desire to martiall indeuours the other your diligence and desire in letters Alexander had no sooner off his Helmet but he took in hand Homers Iliads So you delight not onely in Martiall actiuitie but fauour the study of good letters Thirdly because they are Orphans and haue need of a good and powerfull Patron in a forreine land and deserue to be beloued and protected for their Fathers sake as Mephibosheth for Ionathans Besides to whom doth a Treatise of godlinesse more fitly agree than to him that professeth godlinesse and hath the power of it dwelling in his heart or to whom should I commend the patronage of truth better than to him that is a fauourer and a louer of the truth and of such as loue the truth your true zeale and desire of the knowledge of Iesus Christ crucified your care to maintaine the honour of God your constant profession practise and defence of the same Truth and Religion which you haue beene borne and bred in to this may be added mine own desire to giue some testimony of my dutie to your Lordship which could not suffer me elsewhere to seeke the shelter of this Orphane volume not doubting but your Honour will accept it in good part Apelles drawing the counterfeit of Honour pourtrayed her holding in the one hand a starre in the other a stone teaching that although Noble mindes should reach as high as the skie yet they should not disdaine to looke as low as the earth The widdow in the Gospell offered a little mony the woman a little oyle to her Sauiour Artaxerxes accepted of a few drops from the hands of a poore Cynetas Mercurie vouchsafed to drinke of Philemons earthen pot Sigismond tooke a Pomegranate and Philip of Macedon accepted a bunch of grapes presented by a simple countreyman and his sonne Alexander did parua libenter accipere all of them did rather consider the mind of the giuer than the gift I know your Honour will kindly accept my small Mite if you ballance it with the willingnesse of my minde If you iudge them worthy vouchsafe your Patronage if not your pardon at least your gracious and fauourable acceptance Thus crauing pardon for my boldnesse I cease to trouble your Honour not to pray for you the Lord establish your Honour in euery good word and make you rich in name and fame by your good works to his glory to the good of his Church to your euerlasting Honour in this life and eternall happinesse in the life to come Your Honours in all duty to be commanded in the Lord Iesus IOHN BVLTEEL A MEDITATION vpon the first of the Corinthians 1 COR. 2.2 For I determined not to know any thing among you saue Iesus Christ and him crucified THe Apostle S. Paul who had so much knowledge both acquired and infused brought vp at the feet of Gamaliel and most exquisitly instructed in the Law of God and since enriched as much as any other with spirituall gifts as of prophecie and of tongues 2 Cor. 12.4 yea a caught vp into Paradise where he heard vnspeakeable words which it is not lawfull for a man to vtter doth not propose to himselfe notwithstanding to know any thing or to propound any thing to the faithfull Corinthians saue Iesus Christ and him crucified Is it that he despised those great gifts of God powerfull instruments of his calling those vnspeakable mysteries that were reuealed vnto him vnto him onely of all the Apostles vnto him alone in all ages rauished vp so farre lifted vp so high and returned from thence to vs No God forbid On the contrary he knowes both the price and the poise thereof he can giue to God both thankes and glory and that elsewhere very often But hee knowes also how to counterpoise the mystery and the ministerie of the holy Gospell the word of the Crosse which hee so tearmes so eminent aboue all other that euen they doe seeme nothing to it 1 Cor. 1.18 All of them without this word vnprofitable and vaine profitable onely and solide as long and as much as they attend on it and serue it that
in this life And so to weane our children to set them forwards to vse them to a better food we vse to 〈◊〉 Orpin on the nurses brest A while after thy wife melted with griefe wearied and tired with anguish cloyed with daies desirous of a better life God tooke her away from thee and that before thine eyes thy selfe thy soule thou wilt say and thine owne entrailes But wouldest thou not haue made conscience for thy contentment rather than for hers to see her endure not able to dure vnder such a torture But seeing we must all part from hence louing her so tenderly wouldst thou haue preceded her decease And knowest thou what yeeres remaine thee after her and with what loue then wouldest thou haue surcharged her ouerwhelmed her with such griefe to see thee die before her yea if thou wouldest but consisider thine interest what greater good yea almost what other good ioyned with hers couldst thou draw than from the death of thy wife who after hauing beene giuen thee thirtie yeeres and more for an helpe to liue well thou hast had her as an example to die well dying vertuously Christianly for others to take example by to learne of her and in her a liuely lesson at the very stroke of death to crowne to conclude thy life But in stead of replying thou redoublest thy complaint why could not God take mee some other way and whether it hath beene to chastize mee or to proue mee had hee no other meanes but hee must needs come to extremities But whether it be to make thee feele his rod or to put thy faith in euidence what could he doe more His goods giuen thee by his mercie and worldly honours how often hadst thou spurned at them trod them vnder foot made vile account of them what had it been then else than to haue strucke thee vpon thy cloaths to try the valour of a Souldier in a pettie game the constancie of a Senatour in a pupper In that one therefore which remained to thee whereof thou wert sensible hee hath strucken thee who knoweth thee better than thy selfe doth elsewhere it had beene vnprofitable yea ridiculous He hath strucke thee but in his mercie to thy saluation Iob 5.17 18. for happie is the man whom God correcteth for hee maketh sore and bindeth vp hee woundeth and his hands make whole And therefore learne to say more and more to God with Iob neither be weary therof Iob 13.15 though he slay me yet will I trust in him And notwithstanding protest holily with him euen vpon that point but I will maintaine mine owne wates before him all these temptations shall not slacken my course but rather shall settle mee in his seruice frame me and resolue me thereto And then doe not doubt Iob 42.12 but that God will blesse thy latter end more than thy beginning That hee will restore vnto thee not the double as to Iob but an hundred fold when hee shall restore vnto thee those whom thou bemoanest and thee to them but glorious but in his glorie 1 Cor. 15. when these sensuall bodies sowen in corruption in dishonour in weaknesse shall rise spirituall bodies in incorruption in glorie in power when all together at the voice of the Arch-Angell 1 The. 4.16 at the trump of God wee shall rise out of the dust wee shall meet the Lord in the aire to dwell liue reigne and triumph with him for euer Amen These wholesome simples O Lord doe I gather in thy Garden in thy holy Word and doe compound them and dispose of them but vnprofitably this flesh doth so much repugne if thy Spirit doth not apply them vnto me Therfore O Father God of patience and comfort effect in mee this thy worke behold my wounds powre therein the sweet balme of thy Word giue it vertue and efficacie let this paine turne into conuersion these medicines into comfort vnto my soule That I may haue matter to cry out with the Prophet O Lord Isai 12.1 2. I will praise thee though thou wast angry with me for I acknowledge it I had need thereof I adore thy mercie in the scalding water of thine anger but I adde also with one tenour in full confidence Thine anger is turned away and thou comfortedst me behold the Lord Iehouah is my strength and my song he also is become my saluation for his holy name sake in his Sonne Iesus Christ our Lord Amen FINIS
whom he loued and Moses the beloued of God and man And Dauid a man according to GODS heart So Solomon called Iedidia i. the beloued of God yet if hee sinne God will chastise him as a Father his Son for God chastiseth vs to humble vs to make vs haue zeale and repentance to try our faith obedience patience hope as Iob Though thou kill me yet will I hope in thee and these afflictions yea armies of crosses God sendeth against his children to chastise them not to hurt them as Dauid sent his armie against Absolon Deale gently for my sake with the young man euen with Absolon He reproueth vs not in his fury but in his mercy according to our desire and sendeth vs these vipers of afflictions that we may shake them off as Paul did and make an antidote treackle against sinne and death for they are not vnto death as Christ said of Lazarus at least not vnto eternall death but Chariots to carry vs vp to Heauen for by afflictions wee must enter into the kingdome of heauen Neither is this all for wee must goe forth vnto Christ out of the camp to beare reproaches crosses for Christ for Augustine saith if we remember the passion of Christ there is nothing so difficult but wee will patiently endure bearing according to his commandement his crosse after him And Simon Cyrenaeus exāple to carry Christs crosse for him first because he did beare the crosse and reproach yea died now if the head then much more the members if that was done to the green wood then much more to the dry wood the seruants condition ought not to be better thā the masters secondly because Christ did beare our reproach died for vs and therefore with Thomas let vs goe and die with him and for him thirdly because the reproches which we endure for Christ are not tearmed ours but his so Christ saith to Iames and Iohn Yee shall drinke of my cup. And Simon Cyrenaeus could not say I beare mine owne crosse but Christs crosse because he bare Christs crosse and for Christ And therefore S. Paul saith I beare in my body the markes of the Lord Iesus and that in three respects First As a member of Christ for as the marke on the hand or forehead redounds not to that member but to all the members to the head yea to the whole person and that hand should not be branded but that it is the hand of such a person so the Christians branded and marked because the members of Christ Christ is branded marked whipped in their person Paul and Silas are they whipt in prison Christ is whipped in their person Christ though in heauen yet he said Saul Saul why persecutest thou me Secondly As an Ambassadour for if the iniury offered to an Ambassadour redounds to the King who sends him so the dishonour offered by Hanun King of the Ammonites vnto the Ambassadours of King Dauid redounded vnto King Dauid and he reuenged himselfe on the Ammonites then the dishonour offered to Christs Ambassadours and Ministers redounds to Christ himselfe for who receiueth you receiueth mee who reiecteth you reiecteth mee who dishonoureth you dishonoureth me Thirdly As a Souldier for as a souldier who receiueth wounds and skarres in his Princes quarels or for his Countries sake dares say hee beares his Princes wounds the skarres of his Country so Paul beares the skarres and markes of Christ Iesus hee beares on him as Chrysostome saith the ensignes of honour hee is not ashamed of them but he shews them open to the whole world as Emperours that carrie openly their Coronets Diadems and precious ornaments and as souldiers chosen out of companies to vndertake some enter prize thinke themselues honoured though they vndergoe those dangers with the danger of their liues because they are preferred before the rest though there be no merit so the Apostles reioyced in that they were thought worthy to be whipped for Christ his sake and as a souldier is not ashamed to shew his wounds to the world So Sertorius hauing an eye lost in warre was not ashamed thereof but glorying in it said that others keepe in their houses their ensignes and other marks of victory but he carried thē in his body Yea as men yea noblemen thinke themselues honoured with the order of a King as for example the order of the Garter though in it selfe it is a matter of nought it is but a Garter yet because it is of a royall institution and a King hath made this order and held those Knights of that order to be his brethren and companions so though ignominies reproaches imprisonment chaines are vile and naught in its selfe and ignominious to the world yet are they honourable to the Saints Angels God because they are the order of Christ the crosse is his order the chaines are the order of Christs gates and therefore Moses himselfe did esteeme more of this order of the reproach of Christ than of all the riches of Aegypt And Tertullian said There is no nobler order of Chiualry nor no better and fairer colours than the chaines wherewith the Martyrs of Christ are chained and manacled with and there are not more precious bracelets than the manacles wherwith the hands are chained And it is said in the Ecclesiasticall History of an ancient Father Babylas the holy Bishop of Antioch who being detained in a filthy and villanous prison for the name of Christ wherein he died did request his friends that came to visite him that after his death they should bury with him his ornaments marks of his valour vnderstanding by thē the chaines wherwith his hands and feet were chained So our holy Martyrs in the time of Queene Marie did kisse the chaines and stakes wherewith they were cōsumed to ashes nay euen Kings haue much esteemed those skarres and those persons that haue suffered for the name of Christ as the Emperour Constantine who did kisse the holes of the eies and the skarres of those Bishops who had receiued those markes of the Arians for the maintenance of Christs deity And Chrysostome desired to see the dust of that body namely of the Apostle Paul that had borne the markes of the Lord Iesus By these markes and skarres are the faithfull Christian Martyrs knowne for these skarres as a consequent shall they triumph For as Arthur the Kings body being takē vp somewhat more than 600 yeeres after his death was knowne to be his by nothing so much as by the print of ten seuerall wounds which appeared in his skull and as Christ after his resurrection had his skarres and wounds whereby he was known so shall the faithfull bee knowne not hauing wounds or skarres for their body shall be glorious but notwithstanding knowne of God of Angels of Saints yea of their persecutors for they shall see them whō they haue pierced yea those persecutors that haue borne the marke of the Beast of Antichrist against Christ against his Gospell and others that
saith he shall giue to drinke vnto one of these little ones a cup of cold water onely in the name of a Disciple verily I say vnto you he shall in no wise lose his reward Wilt thou now therfore see if in good earnest thou hast learned Christ crucified repeat thy lesson examine thy selfe what wouldst thou iudge of a neighbour who being nothing beholding to thee should take thee out of prison preserue thee frō danger of death and that by the death of his onely Sonne how wouldest thou thinke thy selfe beholding to him or what wouldest thou not doe for him wouldest thou spare thy selfe God therefore to whom already thou owest what thou art by creation infinitely offended with thy rebellions since thou wert to redeeme thee from hell from eternall death giues his eternall Sonne to the ignominie of the Crosse for thee And behold how this comparison is without comparison betweene God and man the Creatour and the creature betweene him that is offended and him to whom nothing is owing between hell and prison eternall death and temporall the eternall Sonne of God and the sonne of an ordinary man what proportion betweene good and euill the infinite and the finite the eternall and the feeble all and nothing Notwithstanding art thou called to suffer for the Name of God for Christs quarrell thou refusest him the life which thou holdest of him which thou retainest by none but by him this life miserable man that thou art in exchange whereof he imparts vnto thee life euerlasting Naythou repinest to hazaro I know not what goods to lose the least of thy plesures cōmoduies which shouldst and euery day thou dost it for a friend seeke all occasions by them if thou couldst to testifie thy gratitude with the price of thy bloud redeemed with his bloud And dost thou know then that Christ hath been crucified for thee this knowledge hath it made no impression in thy soule no not in thy skinne that thou darest not auow it whereof thou hast either feare or shame And if thou knowest it art thou not the worse for it or to interpret it more mildly is it not true thou dost not know it that it is but a heare-say to thee But it may be this lesson is too high for thee Some man therefore hath redeemed thee from prison by his Sonne hath saued thee both frō the guilt and punishment If thou hast not the heart and courage to die for him at least surely thou shouldst haue the hart and desire to liue to doe him good Yea what is there that thou wouldest not doe euen for those that belong to him for the least of them if thou didst meet them And thou seest the brethren of Christ his owne members freeze with cold faint with hunger at thy doore And dost thou withdraw thy selfe from thy flesh and from his wilt not know them Art thou thy selfe then a member of Christ insensible of his paines and dost thou know Iesus crucified his loue towards thee that hast none towards his owne and canst thou number thy selfe amongst those of whom the Apostle speaketh ſ 2 Cor. 8.9 Yee know the grace of our Lord Iesus Christ that though hee was rich yet for your sakes he became poore that ye through his pouerty might be rich who in thy riches sufferest his poore members to die therefore remember that which Saint Iohn saith t 1 Ioh. 3.14 He that loueth not his brother abideth in death And beleeue that thou dost not yet beleeue aright for how canst thou be passed from death to life or how canst thou say that u 1 Ioh. 4.20 thou louest God whō thou hast not seene that louest not thy brother whom thou hast seene And how canst thou know or rather haue studied Christ crucified without knowing there his infinite charitie towards thee without being inflamed towards him to be so towards him and yet cold towards his brethren It may be thou hast better practised this knowledge in thy selfe hast in Christ crucified considered the horrour of thy sinne hereafter to walke not after the flesh but after the spirit to put on daily the new man and to put off the old man to conclude to liue to Christ who is dead for thee no more to the world no more to thy selfe Yea but whilst thou disputest and talkest Christ crucified thou dost abandon prostitute thy selfe more and more to thy vnsatiable lusts thou dost pollute this thy holy confessiō w th disordered profused words coūtenance and actions yesterday in sin to day in scandal to day out of the termes of modesty and to morrow into those of impudencie So that the night that should adde knowledge vnto the night addes blasphemie and insolencie Know thou that thou art farre from knowing Christ crucified though thou beest learned And if thou hast knowne him thou hast forgot him looke to it lest he forget thee for the master of this knowledge saith Yee are x Rom. 7.4 become dead my brethren to the Law by the body of Christ that yee should bee married to another euen to him that is raised from the dead And wherefore that we should bring forth fruit vnto God that heretofore did bring forth fruit vnto death Neither is it enough to know y 1 Tim. 3.9 the mystery of faith wee must hold it in a pure conscience For z Luk. 11.28 blessed are they that heare the word of God and keepe it And therefore let vs boast neuer so much of this knowledge a Rom. 8.11 If the spirit of him that raised Iesus from the dead saith the Apostle dwell in you hee that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you He will be but a bad earnest though he dwell there though hee haue chose his mansion if we take pleasure to grieue him by our disorders And againe b Rom. 8.13 If you liue after the flesh yee shall die but if ye through the spirit doe mortifie the deeds of the body yee shall liue If on the other side we quench the spirit or drowne it in our pollutions the Apostle tels vs as he did the Ephesians c Ephes 4.20 21 22. Yee haue not so learned Christ if so be that yee haue heard him and haue beene taught by him as the truth is in Iesus that ye put off concerning the former conuersation the old man which is corrupt according to the deceitfull lusts But you are of the number of those d Ibi. v. 19. who being past feeling of paine of sinne giue themselues ouer vnto lasciuiousnesse to worke all vncleannesse with greedinesse To know therefore Christ in this manner yea crucified will it not turne to our condemnation who take pleasure to crucifie him Therefore let vs not think that the Apostle said little when hee determined not to know any thing among the faithfull saue Iesus Christ and him crucified To know