him into the fellowship of his person The second his perfect sauing of vs is likewise set downe first from his actiue obedience that is his fulfilling the righteousnesse of all the cōmandements and his passiue obedience that is bearing the cursed death which are the things whereby our-saluation is wrought for vs Secondly from the solitary manner of working these things viz. that he did and suffered all things due to this end by himselfe without leauing part of this businesse to the Saints and our selues First for his Name such as retaine to great personages they know their names and their whole style which comprehendeth all their Signiories honours and offices which they haue and beare in the common wealth and we if wee heare of some person more famous for this or that are not well till we haue learned his name how much more should we be affected toward the name of him that hath wrought the saluation of mankind Now as great men haue their proper names and styles of office honour c so Christ hath his proper name Iesus which signifieth a Sauiour and of office Christ which signifieth one annointed Names should admonish vs somewhat concerning the nature of things named by them so do these names For he was called Iesus because he was to saue his people from their sins not only from the guilt which he doth when he bringeth vs to see in him the pardon of our sins but from the power of sinne which he doth euery day yea houre while he tameth subdueth our sinne in vs preserueth vs from the rage of it and preuenteth the occasions wherupon it would swell and rage in vs and trampleth Sathan vnder our feete who is the vnquiet moouer of sinne in vs and musterer of all occasions against vs. Now he is the Christ or annointed of God because that which the priests kings annointing did signifie is accomplished in him in whose humane nature God dwelleth personally adorning it with innumerable gifts of grace and glory supernaturall as the soule doth bring forth in the body many naturall properties while it abideth therein as personally conioyned with it and thus he was annointed that he might be a fit King and Priest and Prophet to his Israel How sweete then are these names of our Sauiour so refreshing the heart as a sweete ointment doth the senses they are mel in ore melos in aure iubilum in corde We must therefore enquire after them gladly know them He were a sorrie seruant that should not care to know his maisters name to whom he belongeth What shall become of vs who professing our selues to belong to God our Sauiour know not the first letter of his name Secondly marke what kind of person our Sauiour is such a one who is the eternall Sonne of God made man that is God and man in one person the eternall Son being a perfect person from all eternitie taking our nature into the vnitie of his owne person To open it first note who is incarnate the eternall Sonne then how To the first we are sons but by grace and adoption begotten in time by the preaching of the Gospell The Angels Adam in innocencie were called sonnes but in time brought forth of nothing viz. when time began but Christ is begotten of the selfe-same spirituall essence the Father hath coeternall with himselfe Now to know how they are vnited we must consider that the three persons of the Trinitie are one but in nature which is one and the selfe same in all the three but here two natures are vnited in one person God the Sonne hauing a perfect personall being did take a soule and body not into vnion of his diuine nature but into communion of his person So that the nature diuine and humane are distinct but the personall being which onely before subsisted in the nature of God doth now subsist in the nature of man which doth no lesse essentially belong to the Sonne of God his person then the diuine nature it selfe in which before it onely subsisted The summe is God the Sonne from euerlasting a perfect person being onely in the nature of God did in his time appointed create a soule and body not hauing personall being of themselues within his owne person that his personall being might as really exist afterward for euer in mans nature with the diuine as before it had done in the diuine nature alone So that as the soule and body make vp the personal being of one man so the diuine nature and humane are one Christ after a sort This is the difference the soule hath no perfect personall being of it selfe before the body but the soule as one part and the body as another do mutually conspire in constituting the personall being a third thing which neither hath by it selfe Whereas God the Son doth not take our nature as to make vp a personall being which himselfe had from euerlasting but to receiue frō him hauing perfect being that which it selfe had not So that our nature is a part of his person not constituting any perfection in it but superadded to it as in it selfe most perfect from euerlasting to euerlasting This comparison shall serue for others of the oake and misceltoe of a sience engraffed into a tree are not more plaine in expressing how the two natures of God-man become substantiall parts as it were of one person and all similitudes here must needs be defectiue because there is nothing in nature that hath the essence and substance of any thing without the being this or that thing as Christs soule and bodie were the common nature and substance of a man without being this or that man Againe there is nothing in nature which being this or that can communicate that being it hath with another as the Sonne of God doth his personall subsistēce with this body and soule which were alwaies without any being but in him Our great Sauiour then is God-man Were be not man he could not die nor haue right to redeeme vs as being not our kinsman with many such like cōsiderations were he not God his obedience and sufferings wold not be of value God hath redeemed vs with his bloud Againe man could not sustaine the curse and those powers of darknesse fearefully assailing it hence it was that Christ man was not swallowed vp because the Godhead did support it as one man may be planted in some standing so impregnably that he may beare the assault of a whole army so how strong was this man which God had created within himselfe This must aboue all be thought of this as the rocke The naturall Son of God is our Sauiour Mat. 16. What shall the gates of hell do against him The vse of this is first to consider his infinite loue that hath not abhorred the Virgins wombe that hath made our flesh and bloud a substantiall part of his person If great men vouchsafe but to be free of some worshipfull Company if they condescend
power is sin but also to call on them or trust in them as being some secondarie diuine powers although inferior to God The Angel-worship among the Colossians did not defer thus much as if they had bene the chiefe diuine powers and yet is condemned Nebuchadnezar did not enact that he should be worshipped as the highest God yet because he would haue honour in some degree diuine Daniel did decline it as flat idolatrie Againe this distinction with which they would salue their fact may be turned vpon them as making against themselues For therefore these may not be called vpon neither may be trusted to religiously because they are secondarie workers of things vnder God who is the principall agent Secondly we see what may confirme vs in assured hope to receiue our requests namely to thinke that God hath the kingdome ouer vs that he is powerfull and glorious There is a respect betweene Kings and their people which bindeth them mutually one to another Hence it is that we promise our selues protection maintenance in our life the benefit of subiects from them because we are their subiects and they haue the kingdome ouer vs. That God who by reason of this obligeth sinful men to seeke the weale of all their people because they haue receiued a kingdome ouer them himselfe will not faile on the same ground to procure all good to vs who liue vnder the regiment of his grace Yet because it is not enough that God should haue the regall authoritie ouer vs vnlesse he had the power also of working all things for our weale therefore this is ioyned Thine is the power What were subiects the better to be vnder a gracious Prince but weake hauing as short hands to do them good as a large heart to wish it them So should it fare betwixt God and vs if he were not almighty able to subdue all things to himselfe our faith were shaken For we cannot expect the treading of Sathan vnder our feete the quickning of vs in our soules to euery good worke the iustifying the protecting of vs we cannot expect these things from one who hath not all power Thirdly had God the right to helpe vs had he the power also yet were it a thing that made not for his glorie respected not the aduancement of his honor our beleefe might wauer which now it need not do it being Gods honour to performe all good things for his chosen Honor is with men the spurre of actions haue men right and power to effect this or that notwithstanding if it conduce not to their honor and glorie they will not moue a finger to it But now there is nothing that wanteth to our assurance while we know that we are such to whō God hath right such for whom he hath all power such whom to protect and blesse with all things spiritual and corporall is his great glory The case standing thus how can we doubt of receiuing the things we aske at his hand in the Name of his Christ Amen True it is we thus flie to thee ô Lord be it according to our desire An asseueration wish or expressing of earnest longing to obtaine all the things in this prayer aboue named A TREATISE VPON THE SIXE PRINCIPLES Written by that faithfull seruant of God Maister PAVL BAINE sometime Preacher of Gods word at S. Andrewes in Cambridge ANCHORA SPEI LONDON Printed by Richard Field for Robert Milbourne 1619. THE FIRST PRINCIPLE Question VVHat dost thou beleeue concerning God Answ There is one God Creator and Gouernor of all things distinguished into the Father the Sonne and the holy Ghost All necessary knowledge which man is bound to know may be reduced to two heads The knowledg of God Iohn 17.1 This is life eternall to know God and the knowledge of himselfe heathens acknowledging their nosse teipsum the chiefest wisedome Now the knowledge of God is first in order as who is the first sampler after which man was created for we were made after his likenesse as also in whose affectionate knowledge the blisse of the creature consisteth Concerning God three things are set downe to be beleeued first the vnitie of his diuine nature secondly his operation or working without himselfe thirdly his distinction of persons For the first beside the euident testimonies of Scripture on which our faith is builded we may by reason demonstrate this truth First to vnfold it then to prooue it God is one not in beginning and kind in which regard all men may be said one nor in consent as the multitude of beleeuers were said one Act. 4. But one in nature the spirituall essence of God which is eternall knowing all things past present and to come almightie c. being but one and no more in number as this elementary lightsome body of the Sunne is but one so that spirituall nature of God which is a light to which is no accesse is but one singular nature which is not nor cannot be multiplied Sound reason teacheth that God is infinitly perfect aboue all that man can imagine but were there many gods that had euery one seuerally their diuine nature as there are many men and Angels that haue seuerally their distinct humane and angelicall natures in them then we might conceiue a more perfect God then any viz. such a one as had in himselfe the perfection of all the other This therefore doth teach vs how to conceiue of the diuine nature not as the heathens did who thought it multiplied as the nature of other creatures but as of one singular essence which admitteth not any other by it as hauing it in selfe all perfection which can be found in the diuine nature Secondly we see hence the incomparable vnity which the Father Sonne and Spirit haue as who haue euery one the selfe same nature To this we must looke that we may in our owne measure expresse it in being of one heart thinking and affecting the same things Father I pray thee that as thou and I are one so these may be one one mysticall person The second thing is his working without himselfe that is his voluntary bringing forth the whole creature visible and inuisible in nature and being different from his owne For as man and woman do some works within their owne nature as propagating their like some without as build houses make other artificiall deuices so God hath his worke within his diuine nature as the eternall begetting of his Sonne breathing of his Spirit as also his workes without his nature such as he doth voluntarily of his owne accord hauing had libertie of will not to haue made them or otherwise to haue framed them then they are Now first he is said the Creator which implieth two things First his giuing a being to all these things we see and to all spirituall natures which are not seene with the eye when they were not at all in the nature of things Nothing can make it selfe and therfore as seeing goodly buildings
what an ease is it to the soule or if we be in a litle forwardnesse to sinne yet if we be rescued seasonably how doth it reioyce vs what peace doth it speake to vs Looke 1. Sam. 25.32 Now could we worke vpon our hearts the feeling of this benefit when he haue it the sweetnesse of it would enforce vs to beg it heartily whereas not heeding the worth of it we aske it vnaffectionatly Now follow the conclusions First this petition compared with the 1. Cor. 10. about the 13. God will not suffer you to be tempted we see how that Gods sufferance is to be vnderstood without his action he is a voluntary agent in these things which he suffereth We must not thinke his permission is a pure permission either without his will or working in the thing permitted as often mans is for man may be said partly to suffer this not to do it because other causes haue their actiuity without him and dependencie on him but it is otherwise with God Secondly obserue that God doth leade vs into all our temptations It is said Math. 4. Christ was carried of the Spirit to be tempted God is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he onely when he seeth meete doth bring his champions forth and letteth the power of darknesse encounter them neither can the diuels stirre neither we bid battell of our selues Can the Lions stirre till the keeper bring them out can a dog runne till he that hath him in a leasse loose him So it is God he hath them chained vp in his almightie power yea throwne downe to the prison of hell farther then he doth loose them and bring them into the earth where this shew is represented and battell to be seene they are not able to do any thing Againe we cannot on the other side being set vpon buckle with the aduersarie power till God doth leade vs to it The Kings champion is not to play at his owne pleasure no more are we farther then God designeth it But how can God leade vs into those temptations which he seeth will certainly bring vs into sinne Answer Because sinne it selfe is not absolutely euill but onely in respect of man sinning who would in so doing peruert the diuine order though he is vnable as who accomplisheth Gods will whē he doth contrary it for ought he knoweth Againe as vipers are euill substances or natures which yet are good to that art which maketh vipers of them or any poison which is euill as it is poison in it selfe considered yet is good as it is poison to a skilfull physitian and as a blister on the flesh is a naturall euill as a blister yet a blister as a blister is good when a cunning physitian doth draw it and may see it for good vse so is sin to God we must then not cast our selues into temptation he that loueth danger shall perish We must not make our selues poore as those heritickes that renounce all their substance that in voluntary pouertie they may commend themselues to God Againe this must teach vs contentment in all our temptations not that we must preuent repentance by this consideration but we must when we are truly humbled by this meanes keepe our selues from being swallowed vp of sorrow For Gods will and Gods turning all to good the diuell will whisper them so as to make vs passe by all exercise of a broken spirit in those things wherein we haue offended Thirdly from this consideration we must walke in feare before our God who as a sheepheard setteth his dog on a stray sheepe so can he set the diuell on vs to hound vs home if we stray from him Lastly we see from this to our comfort that the diuell cannot come against vs at his pleasure we are in the hands of our heauenly Father Thirdly we note hence that all our strength against temptation is in God onely he onely dissolueth the workes of the diuell trampleth Sathan vnder feete keepeth him that he cannot so much as be disturbant to vs when it pleaseth him we are downe with the least blast were we in state of innocencie we would not stand a moment let vs therefore trust perfectly on his grace put on the shield of faith onely Our forefathers acknowledged that God not their strength gaue them all saluation against corporall enemies how much more must we confesse it against spirituall Who knoweth the power of Sathan or the infirmity of their owne flesh that will not confesse this most entirely But what serueth the armour for Answer Onely to this end that we may be able to get and hold God with vs fighting for vs. Fourthly we see hence not temptations but euill of them is simply to be prayed against for these are often most beneficiall We must therfore learne to yeeld obedience and bid our God smell a sacrifice from the bitterest things we taste so farre as they are his disposition taking shame to our selues in them as they are the fruits of follie Fiftly we may note hence that no temptation shall be able totally or finally to separate the Saints from God for that we are taught to pray agreeable with his will we are heard in that Now this were the greatest euill not onely in regard of our seeming or appearance to vs but of the matter it selfe Sixtly this is a great daily mercie when God keepeth vs from temptation not to know a disease is better then hauing it to be healed of it indeed Gods mending is better then his making which somwhat alters the matter Not to fall when we are readie to fall is a great fauour If one when our feete are ready to fall from vs should hold vs vp we would count it a great benefit but to haue our damages aduantage vs this is the euidence of power and goodnesse it selfe The conclusion followeth partly containing a reason why wee aske all these things at Gods hands partly a confirmation of faith asking partly a praising of God From which three things are to be marked First that none is to be inuocated on but he who hath the kingdome power and glorie therfore no creature These words then containe the reason why we come petitioning to our heauenly Father For as one lacking this or that in a house which is the maisters cometh in by the backe doore if he pray a seruant to giue it him whose it is not who hath no power so to do c so if we seeke our necessities temporall and eternall at Angels or Saints which are seruants to God who haue no power to do any thing farther then beckoned to by God we take a wrong way to the wood But the Papists thinke all is made whole while they do call vpon Saints or Angels not as the principall authors of the things they aske but as secondary patrons who vnder God worke these things for vs. To which is answered that not onely to do religious adoration in any kind to them as the principall and chiefe
in cities peopled we gather that there were excellent workmen so beholding this earthly habitation with the furniture of it we may conclude there was some most wise and mighty Spirit that framed these things The second thing in creating is that God doth continue the kinds of things and vphold the being which he giueth them For nothing that is not this or that by nature can longer continue to be so then the working of the cause lasteth which first brought it to be so As water is not hote by nature therefore longer then fire is vnder which first made it warme it will not continue in heate but by little and little draw to coldnesse So the aire is darke and therefore as the Sunne maketh lightsome day so longer then it abideth the day lasteth not So things not hauing of themselues their being kinds law of propagation but receiuing these things from God longer then he vpholdeth them in this estate they could not endure but would returne to nothing whence they were produced A man when he hath made an house doth leaue it it standeth without him because he giueth an artificiall order onely not the substantiall being which the matter of the building hath in it selfe not from the builder But did man giue the being essentiall as well as order artificiall were he withdrawne the whole frame would be dissolued as if he stirre any thing that moueth not of it selfe where his motion stayeth the thing so mooued doth stay likewise Secondly it is said the Gouernor that is he moueth them to such ends as are pleasing to him A wise housholder ordereth his whole familie A wise King keeping in his Court doth by his authority and lawes rule the remotest parts of his countrey So God Father of all the family in heauen or earth King Lord of all the creatures he in the heauens which is the court of his Maiestie doth by his power lawes Spirit of grace rule heauen earth hell for hell is but a prison to the great God But how fareth it then that such wicknednesses are committed Answer There is nothing simply euill but onely in regard of the inferiour instrument who is willing but not able to peruert the diuine order and therefore these euils we see are like two faced pictures which seeme on one side beautifull women on the other vglie monsters So looke at the lewdest workes as from God they are most beautifull as from the sinner monstrous as in the crucifying of Christ the cursed Iew wrought despitefully but God most graciously Ob. He that is a Creator gouernour which sometimes he was not is changed but God now is thus and before the world began he was not and therefore he is changed The first part is false because the termes of Creator and gouernor put no reall change inherent in God but imply a chang in the creature For as the Sunne enlighteneth the earth euery day and changeth the face of the creatures without being it selfe changed so God createth and gouerneth Vses First we see here a ground of thankfulnesse to God we count an vnthankfull child a monster of men because he is vnthankfull to them by whom he receiued his being but how much more grosse is our vnthankfulnesse to God whose instruments onely our parents were in bringing vs forth Secondly we see hence what cause we haue to walke in feare for we moue haue being liue in him If one should haue vs so ouer a riuer that if his hold should ceasse we could not but drowne forthwith ô how would we feare to prouoke him who had vs at such vantage but thus it is with God that if his power vphold not we should come forthwith to vtter nothing Thirdly we see what a leud part it is not to acknowledge God Not to acknowledge a King in his gouernment yea not to be readie to take the oath of allegiance we disclaime it in any as a part vnworthie a subiect so not to subiect our selues to the liuing God is a part vnworthie any creature The last thing to be beleeued is the distinction of this one God in regard of persons into the Father Sonne and holy Ghost for the conceiuing whereof foure things are to be noted First that these respects of God begetting begotten and proceeding do not make any composition as diuers essentiall parts of one thing but distinction onely as East West North South so distinguish the heauens that they are not essentiall parts whereof they are compounded Secondly it is to be obserued that these three though there is order of precedency in nature as the Father before the Sonne the Sonne before the Spirit yet they are all coeternal in time as fire is in naturall consideration before heate or light yet in time they are altogether Thirdly it is to be noted that there are said three persons not three Gods for neither tres dij nor triplex Deus are fitly spoken because the one multiplieth at least in appearance the diuine essence the other resisteth the diuine simplicitie Three persons therefore there are hauing all one and the same diuine nature as if Thomas Iohn and Mathew could be supposed to haue one singular soule and body common to them all entirely possessed of euery one Fourthly we must know that no carnall thing is to be thought of the generation natiuitie procession but the mysterie is altogether spiritually to be conceiued but this mysterie is in regard of clearer knowledge reserued till we shall be like Angels In the meane while aspici potest introspici non potest lest that befall vs which happeneth to them that looke full against the Sunne viz. lest our eyes be dazeled The second Principle Q. VVHat dost thou beleeue concerning Man and concerning thine owne selfe Answ All men are wholly corrupted through Adams fall and are become slaues of Sathan and guilty of eternall condemnation The knowledge of man followeth which standeth in these foure points First to know how he was in his state of creation which is passed ouer and is left to be gathered by the contrary Secondly what is his estate as he is fallen Thirdly what by grace Fourthly what it shall be in glorie The three last are opened in this and the questions following The second estate this answer vnfoldeth setting downe our miserie first in respect of our corruption secondly in respect of punishment The corruption is set downe by three circumstances first from the parties corrupted all secondly from the quantity of it wholly thirdly from the first author of it Adams fall The latter of punishmēt hath two branches First our thraldome vnder Sathan Secondly our guilt of damnation euerlasting First then it is to be marked that no creature coming of Adam is exempted from corruption Rom. 5. In whom all haue sinned We saith Paul of the Iewish people are by nature the children of wrath as well as others For like as the roote like will be the branches and who can bring any thing cleane
to be heads of some Corporation it is held a great matter but suppose there were a great kindred of poore Iacke strawes which had rebelled against the King should the Prince match himselfe with some poore maide of the tribe that so he might pacifie the King toward them here were grace such as no report of storie could second The King of heauen hath when we were all poore rebels matched himselfe with our flesh and bloud by couenant of personall cohabitation with it neuer to be dissolued Secondly we must hence see what reason we haue to come to God with boldnesse God in himself is a light to which is no accesse a consuming fire but loe he hath made himselfe God-man that looking at thy owne nature thou mightest not be afraid of him The ancient sheepheards to make themselues lesse awfull and more louely to their sheepe were wont to go couered with their skinnes So this sheepheard of our soules that he might not be terrible vnto vs maketh himselfe like vnto vs in flesh and bloud Though we feared some great man yet were he married to our house very neare vs this circumstance would animate vs not a little thinke the same of thy God married as aforesaid to thy flesh Thirdly as this sheweth loue and encourageth so to consider that God is he that dwelleth in our nature will be a ground of hope against all euils whatsoeuer Naked man could not helpe vs thou must neuer stay in seeing man But as when thou seest a body thou knowest it is such a ones body so when thou imaginest that glorious body and spirit still thinke whose they are the eternall Sonnes of God On this person as God fixe all thy trust as man thou hast encouragement but as God thou hast matter of confidence as who cannot be withstood in his gracious pleasure toward thee our affiance is built vpon the person that is man but as he is God not as he is man For cursed is he that trusteth in flesh Lastly seeing Christ hath for our sake taken our base nature how equall is it that we at his request should labour to be partakers of the diuine nature that is of heauenly qualities and condition Should the Prince hauing done such a thing for the poore snakes aboue named intreate nothing at them but that they would liue at Court with him and partake in his glorie were it not an easie suite The next thing that followeth is that at Christ hath done and suffered all things for vs euen the cursed death We of our selues are bankrupts who stand indebted vnto all obedience to euery commandement which is that perfect righteousnesse the Law requireth who likewise are in debt to the iustice of God because we haue sinned in debt I say so farre as to beare the cursed death Cursed is he that continueth not in all to do it alwaies Now God hath put himselfe surety for vs he hath in our roome bene obedient to euery commandement if this be to be asked of vs and he hath put his body soule twixt this cursed death and vs that so we might be discharged If a man do this or that office for vs when absent ô how kindly we take it especially if he do it out of his meere good will vnspoken to of vs But how should we take this to heart that Christ hath when we could not through our gracelesnesse once aske him fulfilled all righteousnesse which we were to fulfill We take it as loue in men if spoken to they will do small matters often for vs. Againe he that will beare a blow in our behalfe be bound for vs in great summes of money especially he that will lie by it for our good but how much more are we to acknowledge this grace of Christ who hath bene our surety payed for our deliuerance not siluer or gold but his precious bloud Againe this is the sure anchor of our faith our surety hath discharged all that can be required at vs. Now a debt in iustice once payed cannot againe be demanded Who then shall lay anything to our charge it is Christ that is dead yea risen from the dead for the iustifying of vs. He hath once satisfied all in the behalfe of vs who beleeue who then shall be able to demand ought at vs The next thing is that Christ alone hath done and suffered all things for vs not Saints nor our selues are to be Sauiours but the glorie of this belongeth to that Name alone shall dust and ashes beset to helpe out the great God in that he goeth about Let the Sunne borrow light of candels when this may be prooued Whatsoeuer mooueth God to saue vs as without himselfe whatsoeuer effectually applieth it all is in Christ Christs passion the medicine Christs diuine power the vertue which worketh all in all True it is that faith repentance thankfull confession are required but first not as causes working our saluation but as meanes without which we come not to this saluation I am sicke there is a Physician which healeth such as I am onely he would haue his patients haue a good perswasion of him be thankfull to him be sorrie if they rudely prouoke him Now such he with his medicines by his art applying the same restoreth to health Who would say that a mans going to the Physician his sorrow for offending him his thankfulnesse toward him do properly cure him of his disease euery thing necessary to this or that end is not a cause of that to which it concurreth as needfull We haue need of meate and drinke that we may serue God yet meate drinke are no causes of godlinesse Secondly these things needfull are begun in vs continued perfected by Christ the author and finisher of faith and all other graces in vs. Now the Papists do in these two branches derogate from Christ his absolute sauing of vs. First that they make man in part to do and endure that which is the medicine healing of him Secondly that they make him out of the power of his wil not created in him when he is onely regenerate but remaining in his corrupted nature to bring forth those things which are necessary to concurre that saluation may be applied Let vs therefore know that in Christ we are compleat and hauing such an one who is able perfectly to saue vs let vs not looke any other way to any creature in heauen or earth It is Christ that is dead risen yea that maketh intercession If the Prince should vndertake a thing who would wish he might for his further securitie haue some poore subiect ioyned with him that which is perfect is marred by adding ought vnto i◠And who will say that Christs sufferings righteousnes effectuall application are any way defectiue Let vs then with the Apostle care to know nothing but Christ and him crucified A fift wheele helpeth nothing troubleth not a little so it fareth with all additaments of righteousnesse and sufferings that are ioyned with