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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

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. Secōdly 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

6. For to instruct them in his word f Act. 3. 34. Act. 1. 5. Act. 4. 31. Eph 4. 11 12 13 That we thereby might liue for ere g Act. 1. 9. 10. So he returnd to heaven againe h Act. 17. 31. There to remaine till day of doome i 1. Thess 4. 17 Then we must all to him appeale k 2. Cor. 5. 10. Yeelding account when he doth come l. The second point contained in the fourth Motiue THe second part is the greatnes of Gods wrathful anger conceived against our sins wherein let vs consider that God is a iudge not such as our own vnderstanding doth imagine him to be but such a one as he is painted out in the holy Scriptures with whose brightnesse the stars are darkned by whose strength the hils do melt away by whose wrath the earth is shaken by Ps 28. 12. Psal 18 7. Apoc. 6. 14. Heb 12 26. Iob. 9. 6. whose wisdome the wise are takē in their subtilty by whose purenes all things proue vnpure whose righteousnesse the Angels are not able to beare whose wrathfull vengeance if it be but once kindled presseth downe to the bottome of hel For it is not Adramelech nor Anamelech Ashima nor Ashteroth Baalim nor Chemosh Dagon nor Milchom 2 King 17. 30 31. 2 King 23. 13. Moloch nor Nergal Sucat beneth nor Tartacke nor any of the Idolatrous Gods of the superstitious Gentils whom we haue offended and provoked vnto Anger but it is the Maiestie of the great and angry God Iehovah the Lord of Hosts whose burning wrath wee haue so often kindled and increased The which anger of this wrathful God was so great that neither man nor any creature in heauen or earth could pacifie nay though al Angels and men were ioined togither yet they could not appease it much lesse take it cleane away therefore it is written God is a consuming fire and Deut. 4. 24. a iealous God For the appeasing therefore of Gods anger there was need of God himselfe his mercy his counsel and helpe that is to say the deprecation and intercession of the son of God and not this only but also his Incarnation Passion Death the Father spared not his only begotten Son his only Innocent his best beloued Son Thirdly the greatnes of sin and the deformity of The 3 matter 〈◊〉 point contained in the fourth cause mans whole nature in the sight of God There is no sin so smal that hath not cast the son of God into a sea of miseries The which sinn that it may the better appeare in his likenesse wee wil so Anatomize it as both by definitions and descriptions those ougly and loathsome Serpents shal be plainely laid open so wel as we can It is written of the spotted Panther a party coloured beast whose fur being dressed is worne of great personages that his hinder parts are so faire pleasant that what with the beautifulnes of his colour the sweetnes of his sent al the Beasts of the forest doe run and follow after him whom when he hath gottē into a place of advantage he turneth his ougly fear ful face vpon them and devoureth them Even so the cursed bait of sin with his faire faced shews of his plesantnesse and sweetnesse of his alluring entisements turnes and drawes men after him which at first some smal sparke of Gods grace within them will cause mē to blush at and to be ashamed to haue knowne what they do although the entisement of the Divel doe allure and embolden them to do it yet they wil vse all cloakes colours that possible they can to hide their wickednes from the sight of the world having little or no care if God see them but at the last they growe bold and by the sweete and pleasant baites of their diabolical practises become impudent even to saie what care we And why certainely because this is the course of sin in Gods iudgment that it shal so benūbe and harden the harts wherein it is suffered so seare vp the conscience conceipt in time that there shal be no shame left but such a thicke vizard pulled ouer their faces that they cannot blush at any thing either to say or do it then in the end wil their sinne turne to a loathsome detestable and ougly deformed lookes vpon them and destroy them and crie in the eares of the Lord for revenge with such an alarme that God can turne no way but they wil follow him Thus sin causeth the children of vnbeliefe a Eph. 2. 2. so to dandle in the lap of folly b Eccl 10. 10 that they neuer feare the fal of future inconveniences c Iudg 8. 27. Mat. 25. 12. vntil they be served with the writ of present penance d Luk. 12. 19 46. it blindeth the clearnesse bright sight of many which in their owne conceipts do seeme to be wise e Rom. 1. 22. Ier. 5. 22. and separates them from God f Esa 59. 2. peruerteth many carelesse men g Ier. 15. 6. Eccl. 10. 13. Wherfore marke I pray you Whō Satan can divert from the milke of Gods word a 1. Pet. 2. 2. he politikely plotteth against with the doctrine of vanity b Ier. 10. 8. whom he can frustrate frō the rocke of Religion c 1. Cor. 10. 4 he vniteth vnto the God of Ekron d 2. Kin 1. 2. whom hee can divorce from the sweet spowse of Christ e Rev. 21. 9. he deflowreth them with the foule whore of Babylon f Rev. 17. 3. What then Oh then sinne commeth ten thousand times more ougly fashioned and deformed then the aforenamed Panther a Iob 40. 20. Rev. 12 34. bringeth with him his damned spirits b Mat. 25. 41. Luk 13. 27. his howling helhounds c Ps 22. 16. Reu. 22. 15. roaring Lyons d 1. Pet 5. 8. Ps 35. 17. prepared ready for their prey e Rev. 12. 4. You may define sinne thus It is an effect or inclination or an action striving with the law of God making the sinner guiltie of eternall punishment vnlesse there bee a remission ofsinnes through the Son of God our mediatour This is as Schoolemen say peccati genuina definitio the proper peculiar naturall definition of sinne for the Genus or generall word being as Cicero saith notio adplures differentias pertinens a generall voice comprehending sundry particular kinds is peccatum sinne the difference of sinne is the striving with the law of God The proprium or propertie of Sin is the making of a sinner guiltie of the eternal anger and wrath of God The accident of sinne is in these words nisi fiat remissio propter satisfactionē filij dei vnlesse there be forgiuenesse through the satisfactiō of the son of God Some say that sin is the missing or declining as it were frō a certaine marke which wee constantly

and to 1. Tim. 2. come to the knowledge of the truth S. Bernard saith to redeeme a servant God spared not his sonne God spared not his sonne saith the Apostle but delivered him vp for vs all for theeues murtherers enimies c. Fiftly of the infinite loue and affection of our Saviour The 5 point matter of the 4 motiue and cause P●●u 8. towards mankind Solomon saith in the person of God my delight and pleasure is to be conversant among the sons of men I will remember the mercies of the Lord for the great goodnes towards the house of Esa 63. 7. Israel which he hath giuen them according to his tender loue and according to his great mercies in the ninth verse in all their troubles hee was troubled that is God bare their afflictions as if they had beene his owne The Angell of his presence saved them in his loue and in his mercy hee redeemed them and as a Father saith David hath compassiō on his childrē so hath the Lord compassion on them that feare him and as far as Ps 103. 14. the east is from the weast so farre hath hee remoued our sins from vs. Cyrill saith He can no more cease to bee mercifull Cyrill and louing vnto the repentant sinner then hee can cease to be God The tongues of all men living saith Marlorate cānot declare Gods mercies and loue towardes vs nor Marlorate the pennes of all the writers in the world can never sufficiently expresse the same because the multitude of all mans offences in respect of Gods loue and mercies is like a small drop of raine to the greatest sea or like a spiders web before the boisterous wind Taulerus saith that God so loued vs as if the Essence and proper health of him did consist in vs this is that loue which being once as it were quite quenched with the everlasting waters of our iniquities Rursum accēditur intercessione atque obedientia filij Dei is again kindled with the intercession obedience of the son of God And the story of Carpus is wel known which Dionysius reciteth vnto Demophilus where these words of Christ are read I so loue mankinde that I had rather die for it than suffer it to perish And what greater loue can there be saith the scripture then a man to giue his life for his friends Thus proue we our Saviour to bee as David saith Ps 86. 15. a pitifull God mercifull and slow to anger yea such a God as his compassiō is of no short continuance but as the Psalmist Ps 103. 17. saith it endureth for ever and sheweth his loue mercies Deut. 3. 19. vnto thousands of them that loue him The fift motiue of the fift cause is the fruites The 5 cause mouing vs to the earnest meditatiō of the passion and effects of Christ his Passion that is to say all the benefits of Christ and the applying of these every one of them vnto our selues without doubting without respect of persons without particularity without any respecting of those that do beleeue The first benefites are such as take away from vs things evil and mortal whereof are seauen sorts The first is the freeing vs from Sin Christ was delivered vp for our sinnes and rose againe for our iustification Rom. 4. and the bloud of Christ doth cleanse vs from al our sins And without shedding of bloud is no remissiō Christ is the 1. Ioh. 1. 7. Heb. 9. 22. 1. Ioh. 2. 15. Tit. 2. 14. 1. Pet. 2. propitiation for our sins Christ gaue himselfe for vs that he might deliuer and free vs from all iniquity Christ himselfe hath offered vp our sinnes in his bodie crucified that wee being free from sin might liue vnto righteousnesse The second is the freeing vs from the curse of the law being made a curse for vs Cursed is every one that Deut. 21. 23. hangeth on a tree The third is the freeing vs from the wrath of God God raised Christ frō the dead putting out the hand writing Gal. 3. 13. Col. 2. 12. 14. of ordinances that was against vs he even took it out Eph 1. 20. Eph. 2. 15. of the way The fourth is the freeing vs frō the tyranny of the Devil Christ hath destroied through death him that had Heb. 2. 14. Hos 13. 14. 1. Cor. 15. 35. the power of death viz. the devil Our Sauiour Christ also came as S. Augustine saith at such time when learning most flourished and when the greatest Empire the Devil the world the flesh and al other subtil or politique wisdome should acknowledge their wits crafty dealing to be meere foolishnes and all powers weake before God The fift is the freeing vs from the world the vilenesse thereof Christ gaue himselfe for our sinnes that hee Gal. 1. 4. Luk. 1. 74. Gen. 22. 16 17 Ier. 31. 33. might deliuer vs from this present euill world to the end that wee beeing deliuered out of the hands of our enemies might serue him without feare The sixt is the freeing vs from death Christ hath abolished 2. Tim. 1. 10. death and hath brought life and immortality vnto light Christ saith S. Augustine was cloathed with Augustine death for death could not die but in life And as Elizeus made yron to swimme which naturally sinketh saith Cyrill so Christ by his death brought vs backe from death hell which deseruedly we should haue Cyrill entred And therefore in the praise of our Saviours victory S. Paul reioiceth and saith Death is swallowed vp into victory 1. Cor. 15. 54. The seauenth is deliuerance from damnation and hel the sonne of God hath appeared that he might destroie the workes of the deuill and therefore God sent him not into the world that he should condemne the world but that the world through him might bee saued Now followe seauen other benefits which we receiue by the Passion of Christ The first is our reconciliatiō with God By the death Rom. 5. 10. of the Son of God we are recouciled vnto God when yet we were enemies Christ is our peace And as a corner stone ioineth two wals togither so Christ our true corner stone hath reconciled both Iewes and Gentiles vnto God Eph. 2. 20. Christ hath made peace by the bloud of his owne body Col. 1. 20. shed on the Crosse Christ hath once suffered for our sins the iust for the vniust that he might bring vs to God The second is the remission of sins through Christ we haue redemption from our sins by his bloud euen the whole forgiuenesse of our sinnes The third is righteousnes Christ dyed for al that they which liue should not liue vnto themselues but vnto him 2. Cor. 5. 15. 1. Cor. 15. 3 4. The fourth is the giuing of the holy Ghost Know yee not that your bodies are the temple of the holy Ghost for yee are bought

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 thē 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 secōdly 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 Testamēt 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 passiō 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 Evē as at the birth of Christ the cleerenes brightnes of God overshined the shepheards So in the primitiue

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 Quātum 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 vpō 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 thē 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