Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	devil_n	sin_n	will_n	3,019	5	7.7910	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19511	Christ his crosse or The most comfortable doctrine of Christ crucified and ioyfull tidings of his passion, teaching vs to loue, and imbrace his crosse, as the most sweete and celestiall doctrine vnto the soule, and how we should behaue our selues therein according to the word of God. Newly published by Iohn Andrewes minister and preacher of the word of God at Barricke Basset in the country of Wiltes. Wherein is contained, first the chiefe and principall motiues and causes, that should moue and stirre vs vp to the earnest meditation of his passion. Secondly, with what minde we should come to his meditation. Thirdly, how divers and manifold is the meditation of the passion. The fourth part intreateth of the types, and figures contained in the old Testament, touching the passion of Christ.	Andrewes, John, fl. 1615.	1614 (1614)	STC 594; ESTC S115373	48,402	86

and debasing of his sonne his obedience his humblenesse offering vp his body vpon the crosse He commeth forth as a bridegroome out of his chamber reioyceth like a mightie man to runne his race Psal 19. 5. The obiect moving the sonne of God is sinne and damnation of mankind which hee would not that it should vtterly perish Therefore saith hee in Esa 43. thou hast made me to serue him with thine iniquities I am he which take away transgressions for mine own sake and I will not remember thy sinnes and also the tyrannie of the divell vpon mankinde The impulsiue cause is the great exceeding loue of God the Father and of the sonne vnto mankinde of whom it is written God so loued the world that hee Psal 103 13. gaue his only sonne c. and David saith As the Father hath compassion over his children so hath the Lord on theÌ„ that feare him for he knoweth whereof we bee made he remembreth we are but dust therefore the mercy of God and the intercession of his sonne offering himselfe to be punished for vs is the Impulsiue cause The Subiect or matter of the passion is the very son of God made man as the Prophet saith I was not rebellious neither turned I my backe vnto the smiters Esa 50. 5. my cheekes vnto the nippers I hid not my face from shame and spitting 1. Cor. 2. they haue crucified the Lord of glory The formall cause is the obedience of the person it selfe The finall causes are foure first that God should be worshipped praised for his loue Iustice mercy Secondly that the scripture might bee fulfilled for the satisfying of the will and fore promise of God Thirdly that mankind might thereby be reconciled vn to God and be saved Fourthly that the workes of the Divell might be destroyed Of the difference betweene the passion of Christ and the passion of other Saints of God All Saints and holy men are sinners conceiued and borne in sin but Christ is both everlasting God man free from sin and vnspotted and being righteous and 1 Pet. 3. iust died for the vnrighteous and vniust Moreover there is a difference of the causes of the Passions for all we do suffer for our sins and if we had no sin there should no punishment be laid vpon vs but Christ suffered for vs and laid downe his life for our sins There is also a difference of the passions Touching both the matter and forme thereof we that beleeue although wee suffer the death yet through a stedfast faith and hope which we lay holde vpon Christ Iesus our Savior redeemer our death wil be vnto vs but a sure and ioyful passage vnto eternall life But Christ bearing the sinnes of all the whole world vpon himselfe which the first Adam caused to be committed yet he as a second happy and blessed Adam nay more a mighty Saviour felt for our sakes al the heavy wrath and anger of God which was powred out vpon him and would not deny it but contentedly suffered it yea to be laid and done vpon his own body and so thereby he set vs free from the wrath of God and eternall death Againe although we suffer we do not thereby deserue either vnto our selues or vnto any other life salvation and therefore Christs Passion differeth from all other passion of Saints first in the special property of his owne Passion which is only a sacrifice for our sins secoÌ„dly in the persons thirdly in causes fourthly in the matter it selfe as is already said The exemplariall meditation of the Passion of Christ The exemplariall meditation beholdeth Christ as a teacher and observeth him as a guide and leader vnto eternall life and studieth to follow his humility obedience meekenes patience as himselfe saith learne of me for I am meeke and humble heart he that taketh not vp his Crosse followeth me is not worthy of me be ye followers of Christ as deare children and 1. Pet. 2. Christ suffered leaving vnto vs an example that yee should follow his steps 1. Ioh. 2. he that saith he abideth in Christ ought so to walke even as hee walked And Paule 2. Phil. Be yee like minded every man esteeme better of an other then of his own selfe look not every man of his own things only but every man on the things of other men Let the same minde be in you that was in Christ for Rom. 8. It behoueth vs to suffer with Christ that with him we may be glorified Now it is wel known that our Saviour went through many afflictions as whips thornes buffets and the most shamefull death of the Crosse And through all these must hee bee contented to follow Christ Iesus that wil be a Christian if matter so require Therefore our Saviour Christ in his last TestameÌ„t did commend vnto his Father his spirit to the Iewes his body to the good theefe Paradice to the vnrepenting sinner hell to the Apostles his Gospell and to the faithfull affliction for their tryall Furthermore let vs learne that as there were two crosses prepared for Christ Iesus the one of passioÌ„ as that wooden crosse whereon his body suffered the other of compassion wherby his soul suffered so there is prepared a double crosse for every good Christian the one of the soule the other of the body The crosse of Iobs body was that power that Satan receaued of the Lord to afflict his flesh the crosse of his soule was the cursed counsell of his wicked wife who said curse God and liue Iob. 2. The crosse prepared for king Davids body was that Saul his father in law and Absolon his sonne sought his death but this was that which afflicted his minde that the man whom he had continually fed should be false hearted vnto his person Pauls body was in many dangers by sea and by land by night and by day by theeues by robbers but that only afflicted his mind that he travailed among treacherous brethren vnto his exemplanal meditation do appertaine these foure parts first the Crosse Secondly comfort Thirdly patience and humilitie Fourthly naturall loue peace and concord The allegoricall meditation is that which considereth the tipes and similes representing such like things as should happen to the Church members thereof The two theeues are an image of the whole mankind subiect vnto death in the midst Christ is a redeemer the one part is freed the other abideth in death the scoffes and taunts are the furies and outrages of Hypocrites whereby the Church is scorned and derided The dividing and tearing of his garments noteth Heretiques tearing the Gospell in peeces and the wicked ones snatching away the faculties and maintenance of the Church A table wherein is set downe a collation of the whole course of Christ compared with the estate of the Church EveÌ„ as at the birth of Christ the cleerenes brightnes of God overshined the shepheards So in the primitiue

meditation of the passion of Christ is the amplitude and excellency of the doctrine touching many difficult high matters therein contained chiefly these fiue following The first is the divine iustice of God not forgiving sinn without satisfaction 21 The second is the greatnesse of Gods wrathfull anger conceaved against sinne 32. The third is the greatnesse of sinne and the deformitie of mans whole nature 24. In this third point of the fourth motiue is shewed how the evill of sinne appeareth in 3 things first in the deformitie for God doth loath it Secondly the iniquitie for the divell doth loue it Thirdly the infirmitic for the whole world is infected with it 28 The first point and matter of the fourth motiue cause is the infinite loue and affection of our Saviour towardes man kind 35 The fist cause is the fruits and effects of Christ his passion the first benefits are such as take away from vs things evill and mortall whereof are seaven sorts The first is the freeing of vs from sinne 37. The second is the freeing vs from the curse of the law ibid The third is the freeing vs from the wrath of God ib. The fourth is the freeing vs from the divell ib. The fifth is the freeing vs from the world and the vilenesse thereof 38. The sixt is the freeing vs from death ib. The 7 is deliverance from damnation and hell ib. Now followeth seven other benefits which wee receaue by the passion of Christ The first is our reconciliation with God 39 The second is remission of our sinnes ib. The third is righteousnesse ib. The fourth is the giuing of the holy Ghost ib. The fift is our victory against sinne ib. The sixt is salvation and life eternall ib. The seaventh is a compendious Epitome and Catalogue of the benefits which a Christian enioyeth by the death crosse and passion of Christ 40 THE SECOND PART With what mind we should come to the meditation of the passion The second part vnto the things which wee haue already spoken of being well considered it followeth that we bring with vs a true pemtent mind the practise and exercise whereof consisteth in these foure points of repentance following First what repentance is 42. Now followeth the true repentance 44. This true repentance hath foure parts the first contrition of the heart 46. Secondly vnfaigned confession 47. Thirdly faith which is the ground of repentance 49. Fourthly the fruits of faith 50 THE THIRD PART How manifold is the meditation of the passion of Christ viz. the meditation of the passion is fourefold First litterall or historicall 51. SecoÌ„dly spiritual 67. 3. Exemplerical 82. 4. Allegorical 83 The passion it selfe how manifold it is viz. The passion of Christ is threefold 1. Externall 2. Internall 3. Consisting of both 56 The cause of the passion of Christ The principall efficient cause is the will of God 64 The obiect moving the sonne of God is sinne and damnation 64 The impulsiue cause is the great exceeding loue of God the father and of the sonne vnto mankind 65 The subiect or matter of the passion is the very son of God made man ib. The formall cause is the obedience of the person it selfe ib The finall causes are foure first that God should bee worshiped for his loue iustice and mercy Thirdly that the Scripture might be fulfilled for the satisfying of the wil force promise of God Thirdly that mankind might thereby be reconciled vnto God and be saved Fourthly that the workes of the divell might be destroyed ib. Of the difference betweene the passion of Christ and the passion of other Saints of God ib. There is also a difference of the passions ib. A table wherein is set downe a collation of the whole course of Christ compared with the estate of the Church 68. THE FOVRTH PART Containeth the types figures allegories similes and such like of the olde Testament or Prophesies of the Prophets 70 FINIS MY Author did the impression buy And from the presse he did me take That none should sell me certainly But he himselfe which did me make Except it be his neerest friend Which may me sell both giue and lend

directly goe and reach vnto Wee read in the 20 of Iudges of the 700 chosen of Iudg. 20. 16. the Beniamites which every one could fling stones at a haires breadth and misse not wherefore when wee should define sin we must looke vnto the mark which is prefixed and set vp by God vnto all men Sinne therefore is whatsoever doth swarue and decline from the Communion of Almightie God whether it bee in the vnderstanding and thought of man either in will thought or deed and I call the Communion of God the agreement and vnitie with his truth and will So that in this point it is sin not to thinke the same not to will the same and not to doe the same which the omnipotent God willeth As if a man would say it is sin in the kings Court whatsoeuer is wide and discrepant from the kings will and mind which ought to bee as a marke indifferently set vp vnto all Countries to prick vnto Therefore saith the Wiseman Wish the King no evill in thy thought neither speake hurt of the rich in thy Eccl. 10. 20. privy chamber for the foule of the aire shall betray thy voice and with her fethers shall she betray thy words But as the greatnesse and horriblenesse of sin being the third point of the fourth motiue is the matter whereon we now stand so let vs consider how there are foure things that make manifest the greatnesse of sinne These foure causes following shewe manifestly vnto vs the greatnesse of sin The first is the anger of God the curse and thunder of the law Secondly Corporall punishment Diseases corporal death Thirdly eternall punishment Fourthly The Crosse passion and death of the Sonne of God Now the evill of sin appeareth in three things following first the deformitie for God doth loath it Secondly the iniquitie thereof for the Divel doth loue it Thirdly the infirmitie thereof for the whole world is infected with it Touching the first it is said in the holy Scripture in many and sundry places Odio est Deo impius impietas eius God hateth the wicked man and his wickednesse Wis 14. 9. Ps 5. 4. 6. Ps 14 4. Pro. 15. 8. 9. 29 Iob. 11. 52. Esa 1. 15. Psal 4 9. too he hateth all those that worke iniquitie and both the wicked man and his wickednesse are in hatred with him yea the whole life of sinners as much as their very thoughts words and works God hateth And farther more their actions also are abomination in his gratious sight he cannot abide them but saith he that committeth sinne is of the Divell a 1. Ioh. 3 8. and therefore their name shall rot b Prov. 10. 7. their dwelling place shall not remaine c Iob 8. 22. but their destruction shall come suddainely when they least think vpon it d Prov 24. 22. 1 Pet. 3. 10. He doth not only say their houses shall be destroyed e Prov. 14. 11. but also they themselues shall bee no more remembred f Iob 24. 20. because they shall bee taken in the sin of their owne transgressions g Prov. 11. 6. and farther yet hee cannot abide nor permit sinners to praise him or to name his testament with their mouthes as the holy Ghost testifieth And therefore no marvaile if he shew such rigor to sinners at the last day whom he so greatly hateth and abhorreth in this life Therefore let sinners take heed that they by true repentance and stedfast faith in Christ be able to discharge their reckoning lest they chance to heare the dreadfull sentence of Christ QuaÌ„tum in delitijs fuit tantum dato illi tormentum look how much he Apoc. 18. hath beene in delights so much torment doe you lay vpon him And thus the dissolute sinner is vnto God farre more vile then the bafest creature of all even the Droane Caterpiller or Toad for what is hee else but a filthie dunghill of all abhominations vncleannes the stinke whereof hath infected heaven and earth no perfume could ever allay it in the nostrils of the Lord saving only the Passion of Iesus Christ being a sacrifice of a sweet smelling savour to Almightie God We make it very dainty to come neere a Lazarus that is full of botches blaines and sores But how much more are those men to be abhorred who having layne many yeares dead in their sinnes and therefore doe now nothing but putrifie rotte and stinke in them like ougly and loathsome carions lingering in their iniquitie vntill it come to maturitie that God in his iust iudgement and measure of time may lay his heauy curse vpon them when they shall behold the great terrible feareful and angry countenance of that mighty God Iehovah aboue them to be their iudge with a sword of vengance in the one hand to terrifie them and a scabart of iustice in the other hand to iudge them and their sins on the one side to accuse and cry vengance against them and those cursed caitifes a Gen. 3. 14. those ougly monsters b Esa 27. 1. those damned spirits c Mat. 25. 41. those houling helhounds d Psal 22. 16. and roaring Lyons e 1. Pet. 5. 8. wil then and there be in a readines with vasa furoris their vessels of fury on the other side to execute the vengance of Gods eternal sentence and indignation vpoÌ„ them their consciences within them gnawing without them al damned soules bewailing beneath them the infernal pit of hel open and the cruell fornace ready boiling to deuour them without on euery side of them al the world burning on fire Oh theÌ„ what shal they do to go backeward impossible to appeare intolerable Thus much concerning the infirmity of sin how God doth loath it Secondly sinne is evill in that the Diuell doth loue it First let vs consider that it is not gold nor siluer that he would haue but animas peccatrices the very soules of sinners wherewith he is enriched and fed whose note is Da mihi animas cetera tolle tibi giue me the soules take thou the rest yea he is that rauenous bird that desireth and delighteth in the heart of his prey The Diuel being once asked what he best loued answered three things viz Primam Lunam Rotam Solis Canis iram the first quarter of the moone C the circle of the sun O and the rage of a dog R. The second signe and token whereby wee may proue that the Diuel loueth sin is thus he is neuer wearied out with his seeking roaring attempting and earnest following after sin For from the beginning of the world he hath done nothing else but cause procure sin who indeed being once asked of God as in the booke of Iob from whence he came said from compassing the whole Earth Thirdly he loueth sin because he is neuer satisfied therewith for how many thousands and millions of soules hath he vanquished devoured and overcome and yet like

the Passion of Christ is l say our extreame neede and miserie that being conceiued and borne in sin we are guilty of the wrath of God of bodyly and spirituall of outward and inward of temporal and eternal punishment subiect to dayly and howrely perils and dangers environed with enimies the Divel the flesh and the world the world doth allure vs the flesh deceiue vs and the Diuell seduce vs. Here now our only comfort and safest refuge is the Passion of Christ in whom by whom we haue al things wherefore marke I pray you if thou desire to be cured of thy forenamed miseries he is thy Physition if Ier. 33. 16. Isa 42. 6. 1. Cor. 1. 30. Ps 24. 8. Eccl. 23. 4. Ioh. 1. 9. Ioh. 14. 6. thou be grieued with the burthen of thy sin he is thy righteousnesse if thou lacke helpe he is strength if thou feare death he is thy life if thou be in darkness he is thy light if thou wilt go into heauen he is thy way if thou seekest meate he is thy nourishment hee hath borne our infirmities and caried our sorrowes that is our punishment due for Esa 53. 4. our sins for the which he hath made satisfaction for vs. He hath redeemed vs from the curse of the law when he was made a curse for vs for he hath put out the handwriting Gal. 3. 13. that was against vs contained in the law which was contrary to vs even he tooke it out of the way fastned it Col. 2. 14. vpoÌ„ the Crosse hath spoiled the principalities powers and hath made a shew of them openly triumphing over them in the same Crosse And as the people which in the wildernesse were stung with the fiery Serpent and so inflamed with the heate thereof that they stood in danger of death yet looking vpon the brazen Serpent set vp Num. 21. 69. Ioh. 3. 14 4. King 18. 4. by Moses vpon the pole were healed and recovered their strength Euen so whosoeuer lifteth vp his heart by faith vnto the wouÌ„ds of Christ shal not feel his own because the bloud of Iesus Christ hath cleansed vs from all 1. Ioh. 1. 7. 2. Cor. 5. 15. Rev. 17. our sin yea he hath so loued vs that hee hath washed vs froÌ„ our sins in his bloud What shal I more say if thou seek for cleansing thy selfe from thy sinns it is in his bloud Heb. 11. 32. if thou seeke for newnesse of life it is in his resurrection 1. Ioh. 1. 7. if thou seeke for reliefe of thy curse it is in his crosse if thou seeke for reconciliation it is in his going downe Apoc. 15. Gal. 3. 13. into hell if thou seeke for mortification of the flesh it is in his buriall if thou seeke for thine inheritance of Zach. 9. 11. Ioh. 19. 40. Rom. 8. 33. 34. the kingdome of heauen it is in his very entrance into heauen finally sith the treasures of al good things proceede from him let vs not seeke them at the hands of the blessed Virgin Mary nor of Paule nor yet of Peter nether of any other Saint whatsoever but only at the hands of our Saviour Iesus Christ who suffered his death on the Crosse for vs in whoÌ„ we may assure our selues that what paines torments or death soeuer he suffered it was for our redemption which were dead in our sins before that all his righteousnes through faith is made our righteousnes for he himselfe alone hath fully discharged by his death the debt which all we owed and hath made vs by his passionate obedience Gal. 3 26. Gal. 4 7. the sonnes of God and fellow heires with him of eternall life Oh therefore let vs not forget so great an inheritance but take an example of those in the Desert who hauing but a glimmering of light being purblinde as it were halfe sighted yet if they could with their little sight perceiue and behold the Serpent which was a type and figure of Christ they were all cured Even Num. 21. 9. so let not thy forenamed miseries dismay thee for if thou haue but a little faith if it were but as much as a graine of mustard seede thou shalt by looking vp with the eies of thy minde vnto the Passion of Christ be most ioyfully comforted and relieved Oh! da aman tem saith S. Augustine speaking of this matter et sentit Augustine quod dico sin autem frigido loquor nescit quid loquor giue me a man that is in loue with God and he feeleth this to be true which I say but if I talke to a cold christian he knoweth not what I say Againe S. Augustine speaking of himselfe Turbabor saith he sed non perturbabor I shal be troubled but not overcome because I Augustine wil dayly thinke vpon and call to minde the woundes of my Lord and Sauiour Iesus Christ There is a threefold comfort against the temptation of the Diuel the flesh and the world which daily laboureth to attempt trap cause and procure vs to sin that we may forget our duty and remembrance which we ought to haue on the Passion of Christ. Our first coÌ„fort is in this that we haue not sinned against theÌ„ but they haue offended against vs seeing that which we doe we doe it rather through the instinct of them therfore tempt accuse and condemne vs too they cannot Therefore David saith tibi soli peccavt to thee O Lord haue I sinned and done this evill Ps 51. 4. in thy sight Secondly that I hide not but confesse all these things whereof I am accused yea I doe accuse mine owne selfe and say Tibi Domine iustitia nobis coÌ„fusio facie i To thee O Lord God belongeth mercy forgiuenesse and vnto vs good Lord shame and confusion And as the Begger in the high waies sheweth and layeth open all his soares to the passers by that they may haue the more compassion on him so O Lord I confesse all my faults vnto thee and say with the Prophet Dauid Turne thy face away froÌ„ Ps 51. 9. all my sinnes O Lord and blot out all mine offences I am the wounded man Blessed Samaritan helpe me I am the Luk. 10. 30. Luk 15. 19. wandring child that is not worthy to be called thy sonne make me as one of thy meanest servants I am the lost sheep Mat. 10. 6. O seeke and saue me The Ostridge as Historiographers write will hide her head in her fethers thinking her selfe safe enough as long as she seeth no body And man supposeth all well enough so long as his grosse grievous sinnes are not laid open to the view of the world as though hee feared the sight of man which can but punish the body more then the sight and wroth of God which can destroy both body and soule There is no hill so high but a man may climbe to the top no iourney so long but may be gone

drinke running out of every brooke which they meet withal never leaue chasing and pursuing their enimies As Gedeon made triall of the valour and vertue of his souldiers courage by their drinking of water Iudg. 7. Thus therefore would they haue this verse vnderstood of Christ as if by this maner of speech a warlike strength and courage were to bee attributed vnto him that he is so hot and hastie so eager and resolute in pursuing his victories that he will not cease leaue of nor by any meanes either for loue of meat drinke or any other delights whatsoever bee revoked from his purpose so by this meanes may strike it into the hearts of his enimies how terrible and fearefull his power and strength is Howbeit we wil hold the most plaine and simple sentence that the phrase it selfe doth yeeld offer vs. The Prophets speech first tended vnto Christ the king ascribing vnto him the chiefest power and victories over all his enimies and therefore least after the maner of the Iewes this should bee vnderstood of a corporall kingdome hee addeth the doctrine of his passion which should open as it were a way from him vnto glory and advancement in his kingdome as it is said it behoued Christ to suffer so to Luk. 24. enter into his glorie For to drinke in the Scripture is taken thus to be afflicted for thus saith the Lord behold they whose iudgement was not to drinke of Ier. 24. 12. the cup haue assuredly drunken and art thou hee that shall escape free thou shalt not go free but thou shalt surely drinke of it which is as much to say I haue not spared my owne people and how should I pitty thee Can yee drinke of the cup which I shall drinke of But there is somewhat more contained in this phrase wheÌ„ he saith He shall drinke of the brooke then if hee had simply said He shall drinke of the cup for to drink of the cup siguifieth the suffering and enduring but of a part or portion of some certaine miserie allotted vnto any one but to drinke of the brooke in this place signifieth the tasting of al kind of miseries and the vndergoing of the greatest burdens of all miseries and calamities even in the highest degrees For Torrens a brooke importeth both the greatnesse and fiercenesse of miseries and calamities streaming flowing of all sides For Christ felt the anger of God to bee powred vpon him yea and the sinnes of all mankind Instar Torrentis like a river brooke to runne flow round about him on every side therefore is hee said to drinke of the brooke in the way by this his passion saith the Prophet shall he enter into the kingdome exalt abit caput and shall lift vp his head that is he shall rise againe from death vnto life and shall rule in power and this is to be held as a sentence most significant and plaine shewing the kingdome of Christ to bee farre more otherwise then that which the Iews fondly dreame of For Christ through miseries afflictions through death which he suffered is ascended vp into the glory that hath gotten him a name that is dignitie and renowne Now then seeing that it behoueth vs to be confirmed Phil. 1. 9. and made like vnto the image of the son of God let vs not thinke or looke to haue the Church glorified before she be mortified that is tossed and confirmed through many afflictions and calamities Our Saviour Christ dranke deepely of the water brooke for he was made weake he hungreth hee thirsteth hee is bitten with the cold of winter and dryed vp with the outragious heat of sommer he weepeth he watcheth he is troubled he is despised and dayly beholdeth and thinketh vpon the Tyrannie of Satan working against mankind and the extreame miseries of all men as also the horrible anger and wrath of God powred vpoÌ„ the sonne himselfe with sharpnesse of punishment and with all the great ingratitude of the greatest part of the whole world yea the carelesnesse and impenitencie even of Christians themselues The persequtions of the godly and those grievous afflictions of his afflicted and troubled heart doe these words set downe and declare I must bee baptised with a baptisme and how Luk. 12. 50. am I grieved vntill it be ended He came vnto his owne and those people receaved him not his Disciples are indocil and dull in vnderstaÌ„ding his doctrine Iudas betrayed him the rest doe forsake 1. Sinne. him In mount Olivet he shaketh and trembleth mournefully lamenteth with such great waight and heavinesse as exceedeth the hugenes both of heaveÌ„ earth hee sweateth blood and being betrayed with a trayterous kisse is apprehended of his owne people and led forth like a theefe or a murtherer In the house of Annas and Caiphas in the counsell 2. The law of the high priests with false witnesses is hee brought forth spit vpon whipped and derided and here hee wrestleth with the law and the curse of the law In the house of Herod he is despised mocked of the 3. The world chiefe Lord and of all that were in his Court and being attired in a new and strange habit like a foole and an ideot with asses eares having his nailes pulled froÌ„ his feet clad in a long side gowne with a booke in his hand for so those Philosophers the enimies of Christ painted and set him forth as Tertullian writeth hee is sent vnto Pilate and here Christ wrestleth with the world He is accused in the common hall being overcharged 4 The Divel with opprobrious nips taunts with blows and blasphemies he is condemned to be crucified and to be executed in punishment with two theeues and here hee wrestleth with the kingdome of the Divell He is stretched out vpon the crosse hee is hanged as a 5. The anger of God and death most vile transgressour betweene two theeues hee is mocked and striueth with the anger of God and death it selfe he is pearced c. Through the bitternesse sharpenesse of these his miseries and calamities the sonne of God cryeth Saue Psal 69. me O God for the waters are entred even vnto my soule in this Psalme we may see what the passion of Christ is and what he suffered Let vs now say somewhat concerning the causes of the passion of Christ The principall efficient cause is the will of God his owne person being ready to performe the obedience vnto his eternall father whose wrathfull anger could not by any other host or sacrifice bee appeased And therefore saith the Psalm 40. 7. Lo I come in the volume of the booke it is written of me I desired to doe thy good will and pleasure O God yea thy law is within my heart The booke is the old Testament the Roule is the summe the argument of the old Testament are the fore mentions of Christ the will of God is the exinanition

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