¶ Of God . And of his vnity , simplicitie and perfection .

AS it was a lesse hurt for some not to see at al , then to see ill , as Hercules did , who seeing his children slewe them for enimies : so it is a lesser harme , and a lighter sinne , not to beleeue that there is a God at all , than to beleeue that hee is hurtfull . Plutarchus in Moralibus .

As they think worse of man , that say he is wrathfull , and dangerous , then they that deny he liueth : so they thinke lesse amisse of God , who deny him to bee , then they that say he is bitter , hurtfull , wrathfull , &c. Ibidem .

As of the Hircanian fishes neither good nor euill is expected : so the Epicures wold haue vs neither to be trobled with the fear of god , nor delighted with his bounty ibid.

As an husbandman doeth not cut the thorne , before it hath budded ; and as the men of Libia do not tread vpon the branches , before they haue gathered the frankincense : so God dooeth not cut off the pestilent race of kings , before some fruite may arise thereof , idem de vindicta diuina .

As Schoolmasters and philosophers are said ( after the common maner of speaking ) to descend to the capacitie of their schollers and hearers , which is not to be vnderstoode of any corporall descending : so when God in the holie scripture is saide to descend , it is to bee vnderstoode after the common custome of speaking . Origenes lib. 3. contra Celsum .

As a phisitian cureth many diseases , which hee is not partaker of : so God purgeth many sinfull soules , the staine of which he is not any way touched with . Ibidem .

As in an army if there be manie generals there growes confusion , but when one doth rule , the battell being vnited becomes the stronger : so except there should bee but one God to order this vniuerse , all would come to ruine and dissolution . Lactantius lib. 1. 3. & lib. de ira . cap. 2.

As there is but one Sunne that inlighteneth the day ( whereupon Cicero sayth , that it is called the sunne , because it hauing obscured all the starres , it appeareth one and alone : ) so there is but one God , that illuminateth the worlde . ibidem . lib. 2 cap. 10.

As nothing maketh to the perfection of vnitie , which is the beginning of number ( for when it was not the beginning of number , it was perfect , and being made the beginning of number it is not encreased : ) so also GOD before the creation was perfect , and after the creation was not augmented . Iustinus Martyr in responsionibus ad Orthodoxos , responsione ad quaest. 113.

As the Sunne toucheth all thinges alike with his force and influence , yet all thinges doo not receyue it alike : so although GOD ( according to his essence bee present euerie where with euerie one ) yet hee is not alyke present to others , as he is in his owne temple . Idem de recta Confessione , siue de Sancta & coessentali Trinitate .

The Sun and the Moone carie a type of a great mystery . For the Sun after a certain maner representeth God , and the Moone man . As the Sunne by manie degrees excelleth the Moone in power and glory : so God excelleth man . As the sunne is alwayes perfectly seene , neither is at any time diminished : so GOD dooth alwayes continue perfect , full of power , wisedome , immortalitie , and all other good things . The Moone changeth euerie moneth , and her power dieth , shewing the condition of man ; and afterwards is renewed and encreased , designing the future resurrection of mankinde . Theophilus Antiochenus . Libro 2. ad Antolycum .

As God is more then all humane reason : so it seemeth more then reason vnto mee , that I knowe that all things are done of God . Saluianus lib. 3 , de iudicio .

As God is vnknowne vnto vs according to his essence : so is he immeasurable according to his maiesty . Thalassius ad Paulinumpresbyterum .

As by the excellent structure of an house , we gather that there hath beene an architect : so by the glorious frame of this world we conclude that there is a God . Philo Iudaeus lib. 2. legis allegoriarum .

As the Sunne entreth into the dennes of Lions , and into the cauernes of creeping wormes without harme or pollution : so God entreth into the dwellings of man without hurt , and penetrateth to the habitation of death without corruption . Macarius . hom. 11.

That which the Sun is vnto the senses , that is God vnto the vnderstanding . The Sunne illuminateth the visible world ; God the inuisible : the Sun illustrateth the corporall sight , God maketh glorious intellectual natures . And as the Sunne is profitable both to the seers , and to things seen , to the seers that they may see , to the other that they may be seen , & is the most beautiful among visible creatures : so God doth help both the understanding , & things vnderstood , this , that it may vnderstand , the other , that they may be vnderstood , & he is the highest among intelligible things . Greg. Nazian ▪ oratione sunebri in Athan.

As Moses serpent did eat vp the serpents of the Inchanters : so Gods power deuoures and swallowes vppe all the power and strength of man .

As a Painter , who guideth the pencil in the hand of his scholler , and so maketh a perfect picture , deserueth more praise then his scholler : so to God , who worketh all good in vs , and effecteth euery good work belongeth greater honor and glory , then to man . Lodouicus Granatensis lib. 1. Ducis Peccatorum .

As a wife chast and beautifull , who deserueth to be loued alone , thinketh an iniurie to bee done vnto her , if she bee loued together with others : so also doth God . Idem lib. de deuotione .

God is inuisible and incomprehensible .

AS there is nothing shriller then a voice ; nothing stronger then the winde ; nothing more violent then a sauour , and yet these being caried through the ayre vnto our sences , are not seene with our eyes , but are perceiued by other partes of our bodie : so God is not to be comprehended of vs by sight , or by any other fraile sence , but is to bee looked vpon with the eyes of our mind , where we see his wonderful and excellent works . Lactantius lib. 7. cap. 1.

As no man is able to measure the length or the breadth of heauen , or to sounde the depth of the sea : so no man is capable of the incomprehensible maiesty of God . Epiphanius haeresi. 70. contra Audianos .

As we are not able to know the essence of any star : so wee are not able to reach to the knowledge of Gods essence . Philo. Iudaeus lib. 1. de Monarchia .

As he that endeuoureth to saile ouer the mayne Ocean , and cannot , is forced to turne backe the same way he went : so the auncient Philosophers and Orators enquiring of the nature of God , fayled in witte , and faultered in tongue , confessing at the last that they coulde find none other thing , but that God was incomprehensible , and vnmeasurable . Chrystomus hom. 28. operis imperfecti .

As no man can measure the winde , or weigh the fire : so no man can attaine vnto the vnsearchable iudgementes of the Lorde .

Euen as one standing vppon the shoare doth see the Sea , and yet doth not see the breadth and depth of it : so the Angels , and all the other elect , which bee in heauen do see God reallie , yet they can not comprehende either the depth of his greatnesse , or the altitude of his eternitie . Lodouicus Granatensis lib. 1. Ducis peccatorum .

Euen as there can be found nothing more bright and visible then the sunne , yet nothing is lesse seene then it , by reason of the excellency of his brightnes , and the weaknesse of our sight : so there is nothing in it selfe more intelligible then God , yet there is nothing in this life lesse vnderstood then he , for the same reasons ▪ Ibidem .

As that painter , when he depainted the funerall solemnitie of a certaine kinges daughter , pourtraied her kinsfolkes with heauie countenaunces , and her mother more sorrowfull then the rest , but when he came to delineate the father , he did couer his face with an artificiall shadow , signifying thereby that his Art did here faile him : so when we speake of God , and the deepe mysteries of his diuinitie , vnder awe of admiration , we are to lay our hands on our mouthes , and to adore him with ineffable and chast silence . Ibidem .

God is not the Authour of sinne .

AS the Sun , which is made to illustrate and enlighten things , cannot obscure and darken them : so God who is righteousnesse it selfe , cannot do vniustly . Origines lib. 3. contra Celsum .

As the wicked doe naughtily entreate the goodnesse of God : so God dooth vse to good ende the euill workes of the vngodlie . Eusebius Emissenus , hom. 4. de Epiphania .

As the Smith is not the cause , why the iron rusteth , nor the progenitour of a liuelie bodie , is the cause of the filth and blemishes it afterwards gathereth : so neither God , although he make and order all things , is the cause of any sinne and wickednesse in them , Mercurius Trismegistus in Pymandro .

As it belongeth vnto God , being onely good , to bee the cause of euerie good worke : so it is vnmeete and incongruous , that he should be supposed the authour of anie euill . Fulgentius . lib. 1.

As a maister that would try his seruant , whether he bee good or badde , setteth in place where he may come to sweet meats and money , now if this seruant take any , his maister compelled him not to doe ill , but laid open his bad disposition : so also God giuing vnto men occasion to sinne , if they will sin , hee doth not make them to sinne , but manifesteth the maliciousnes of their hearts . Chrisostomus homil. 46. operis imperfecti

As the sun is not hurtful , although it seemeth so vnto weake and bleard eies ; and as hony is not bitter to the tast , albeit sick folke deeme it so : so God is not euill nor carelesse of mens actions , albeit wicked & reprobate men think him so . Chrisost. hom. 7. in Ioan.

As it is no wonderfull thing to make a goulden bracelet of golde , but it is admirable to make pure goulde of base lead : so to make good of good is a thing of no such wonder , but to extract vertue out of vice , this is diuine . God out of the wickkednes of the vngodlie done against the righteous doth extract their profit , yea out of our owne faultes hee doth produce our welfare , for by it he worketh in vs contrition , and by his fauour we bring forth the fruits of repentance . Pintus in Eze. cap. 38.

The patience and longanimity of God .

AS God patientlie suffered Ionas to bee swallowed of the Whaile , not that hee should perish , but that he being cast vp agayne , might more submit himselfe vnder the mightie hande of God , and more glorifie him : so God from the beginning hath beene patient in suffering man to bee swallowed vp of that great Whaile , who was the authour of preuarication , not that he shoulde finally perish , but that hee might prepare him to seeke for that saluation , of which Ionas was a signe . Irenaeus li. 3. contra haereses cap. 22.

An housholder doth not suddainly cast forth a faithful seruant but desireth him to stay : so the Lord long suffereth , if any one hath beene faithfull vnto him . August . sermone 146. in Lucam .

As Cities and Common wealths doe nourish hangmen and executioners of iustice , by whome they may execute offenders & malefactors , not praising the office of the hangman , but tollerating his ministry for necessary vses : so God the great magistrate and iusticer of this world doth suffer tyrants and oppressors , as certain hagmē , that by them hee may take vengeance of vngodly men , and afterwardes deliuereth the tyrants vnto torment ; so God punished the children of Israell by the Assyrians . Theodoretus ser. 6. de Graecarum affectionum curatione .

Gods Prouidence .

AS a King when hee would keepe any man safe from daunger , placeth him in his pallace , that not onely the walles of the King , but also the eyes of the King may defende him from his enemies , then the which guard none can be safer : so the heauenlie King by the same prouidence doth defend his . Lodouicus Granatensis lib. 1. Ducis Peccatorum .

As the sun doth not only illuminate heauen , the sea and the earth , but shineth also thorow a windowe or a little creuice , and doth cast light into the inmost place of the house : so the diuine prouidence doth not only preserue great things , but also respecteth the very least , that are in the earth . Clemens Alexandrinus lib. 7. stromatum .

As wee knowe that there are men in a ship that directly sayles into an hauen , although we see none of them , by reason of the right guydance of it : so we know that God is the gouernour of all thinges by his prouidence , albeit we cannot see him with our carnal eyes . Theophilus Antiochenus lib. 1. ad Antolycum .

As an house decaieth without an inhabiter ; as a ship perisheth without a Pilot ; and as the body dyeth being forsaken of the soule : so all thinges go to wracke and ruine without the diuine prouidence . Lactantius Lib. 3. cap. 20.

As a Wagoner directeh his chariot ; and a Pilot his ship : so God guideth all his creatures . Philo. lib. de Somnijs .

As wee knowe that there is a soule in a mans body , by the motion of the body , albeit the soule bee inuisible : so God by his prouidence and ordering of all thinges is apprehended ; although by no eye hee can be discerned . Theophilus Antiochenus lib. 1. ad Antolycum .

As an Eagle caryeth her young ones vpon her winges ; and as a mother carieth her child in her armes : so God supporteth his . Deuteron. cap. 1. & cap. 32.

As God respecteth a litle bird of the sea called Alcyon , that in the midst of winter hee sendeth a calme for fourteene dayes , ( which the Mariners call Alcyon dayes ) til she hath hatched and fledged her yong ones , that the waues of the sea may not trouble her , nor destroy her brood : so the diuine prouidence regardeth men in all their actions , who are made according to his Image , but especiallie hee defendeth his children , That they shall not bee afrayde for anie terror by night , nor for the arrowe that flieth by day , for the Pestilence that walketh in the darkenesse : nor for the sickenesse that destroieth in the noone day . Isidorus Clarius orat , 56. tomi primi .

As a skilfull Architect prouideth all things necessarie for his building : so doth God for his creatures . Lactantius de opificio dei . cap. 6.

Marriners , when they see a storm approching , first cal vpon God , that they may ariue safely in their wished hauen , then they take in their sailes , and prouide all thinges that are needful : so we must trust to the diuine helpe and prouidence , yet so , that we adde also our one industrie . Plutarchus .

The mercie and loue of God .

AS a father , that hath a lunatike and franticke son , doth lament & grieue when he heareth his son to talk wisely with him ; and presently seeth him fall out of his wits and runne madde : so also our heauenly father doth grieue and lament ( if so it could be ) when hee seeth the corruption of our nature to bee so great , that in that verye time , wee are talking wisely with him in prayer , forthwith wee run here and there , and vage and wander thorow a thousand cogitations . Lodouicus Granatensis , lib. de Deuotione .

As when a yong bird dooth fall out of the nest , the damme flyeth after , and if a serpent catch it to deuoure it , the dam flittereth about , and lamenteth her losse : so God dooth seeke the workemanship of his hands , when it is lost , and dooth bring it home : when it is wounded , hee cureth it , and if it be fallen , hee lifteth it vppe againe . Clemens Alexandrinus oratione adgentes .

As the rodde of Moses turned into a serpent before Pharaoh , deuoured all the Magitians rods turned into serpents : so the loue of GOD as a fire deuoureth the loue of all worldly things . Bernardus sermone de Ascensione .

As kings set before the eyes of race-riders and contenders , garlandes , pre●ious garments and rich rewardes , to the ende they should not faint : so doth God , by the words of his Prophets , as by the handes of many , set before his warriours , crownes of immortalitie , that they with courage may contend for them . Chrisosto . hom. 55. in Mathaeum .

As the visible light is the Hench-man of the suns brightnes : so are the benefits of God Heralds of the diuine bounty . Laurentius Iustinianus de spirituali animae resurrectione .

As a sparke of fire falling into the vast ocean is nothing in stay or appearance : so our sinnes are as nothing , yea much lesse then nothing , if they fall into the bottome lesse gulfe of the diuine mercy ; for the sea , although it be great , hath a limitation , but the clemencie and mercie of God hath none . Chrysost. hom. 3. de paenitentia .

As bodies well cured , are not onely restored to good health , but to a good habit : so God doth not onely purge our soules from vices , but indues them with vertues . Chrysost. hom. 22. ad Hebraeos .

As a louing father punishing him that slew his sonne , doth also breake the sword wherewith his sonne was slaine : so God plaguing the diuell for the downfall of Adam , inflicted also punishment vpon the serpent , whom the diuel vsed as the sword of his malice . Idem hom. 7.

God being desirous to signifie his loue vnto vs , doth liken it to the loue of hens , to the care of fathers , and to the pitie of mothers . Chrysost. in Psal. 14.

As a droppe of water is nothing compared to the Sea ; and as a candle light is nothing to the brightnesse of the Sunne : so neither are our misdeedes to the Diuine clemencie and bountie . Chrysostom hom. 13.

The iustice of God .

AS by the quantitie and greatnes of one arme , wee gather the quantitie and greatnesse of the other : so by the greatnesse of the arme of the diuine mercy , wee measure also the quantitie of the diuine iustice , seeing that there is one and the same measure of them both . Lodouicus Granatensis . lib. 1. ducis peccatorum .

As dust is scattered before a storme , as sande is wracked togither by a tempest , as the morning deawe vanisheth at the Sunnes heate : so doe the wicked before the presence of the diuine iustice . Nazianzenus oratione 2. contra Iulianum .

As a maister of a familie will not suffer himselfe to bee derided and contemned of his seruaunts , but punisheth their misdemeanours : so God , whose house this whole worlde is , and whose seruauntes all men are , will not suffer himselfe to bee blasphemed and reuyled , but will take vengeaunce on the offenders . Lactantius de ira Dei . Cap. 27.

As a Iudge inflicteth punishment vpon malefactours , least others dreaming of impunitie shoulde growe to the same libertie : so dealeth GOD with sinners , that others maie bee terrifyed and amende . Origenes Homil. 9. in Ieremiam .

As Physitians meete with some diseases before they appeare : so God punisheth certaine offences before they be effected . Plutarch . in Moralib .

As some riuers doe suddainlie hyde themselues vnder the earth , yet are carried thither , whither they tende : so the wrath of God although hidde and secrete , bringeth at the last offenders into extreame calamities , ibidem .

As wee both loue and feare a Prince , as angrie with the wicked , but pleased with the godlie : so also we loue and feare God . ibidem .

As God is angrie with them that imitate him in his thundring and lightning , and casts them into hell , as hee did Salmoneus : so also is he angrie with the lofty and proud , who imitate his greatnesse , but do not expresse his goodnesse . ibidem .

As the paine of Childe-birth taketh a Woman wheresoeuer it findes her , neyther can shee flie from it : so the enemyes of the Church doe taste of the diuine vengeaunce , wheresoeuer it seemeth good to GOD , neyther can they auoyde it . Fulgentius in Psalmum . 48.

As it is a fearefull sight to see a Shippe fraughted with Marchandice tossed with a tempest in the middest of the Sea , so that the waues doe couer it , and beate by violence the sides in sunder , whereby the Marriners crie out , and are at their wittes ende : so it is much more horrible , if it coulde bee seene with humane eyes , when as God dooth plague a guiltie conscience in the middest of vanitie and ambition . Fulgentius in Psalmum 48.

Christ .

AS Christ was gentle and milde in his first comming : so will hee be hard and inexorable in his second . Lodouicus Granat . lib. 1. Ducis peccatorum .

In Dodona the Well of Iupiter beeing colde , dooth put out lightes put into it ; but beeing extinguished , if thou puttest them in , they are lighted : so Christ , if hee touch one burning with concupiscences , dooth coole and asswage his heate , but if hee touch one caste downe and broken in heart , hee rayseth him vppe , and maketh him stande . Prior pars similitudinis ex libro 2. Plinii . cap. 106.

As the herbe Panacea , called of Apothecaries Oppopanax , hath a remedie for all diseases : so the death of Christ is powerfull agaynst all hurtfull affections , and dangerous desires . Prior pars si●mil . ex lib. 25. Plin. cap. 4.

As Christs coate was without wemme : so his life was without crime .

As without the Sunne , there shoulde bee continuall night : so without Christ there shoulde bee euerlasting destruction . Clemens Alexandrinus ad Gentes .

As an Husband-man dooth cast his seede not in this corner and in that corner of his lande , but casteth it euerye where throughout his whole lande : so Christ commendeth the doctrine of pietie to rich and poore , learned and ignoraunt , to the strong and weake , albeit hee , knoweth what successe it shall haue . Chrysostom Hom. 45. ●n Matthew .

As the soule is the life of the bodie : so Christ is the life of the soule . Petrus Chrysologus sermone 19.

As at the comming of the diuell all nations mourned : so at the comming of the Lord Iesus all people reioyced . Arnobius in Psal. 46.

As an aduocate pleading for an offender , taketh vppon himselfe the cause and faultes of him , whome hee patronizeth , as if they were his owne , when notwithstanding hee is guiltlesse : so Christ beeing without sinne : tooke vpon him our transgressions , and suffered for them , as if they had beene his owne . Chrysostome Sermone aduersus haereticos . tom. 5.

As in a redde hote sworde there are actions and perfections of two natures , the yron cuttes , and the fire burnes : so in Christ there is two Natures his Diuinitie and Humanitie , and both haue their actions and perfections . Damascenus lib. 3. cap. 15. defide .

As the Vnscorne by touching poysoned water with his Horne maketh it wholsome , whereuppon Naturalistes saie , that before hee drinkes , hee putteth his Horne into the Water : so Christ by his Humanitie hath made the poysoned Waters wholsome , and hath purified our soules from infection . Iacobus de Valentia in Psalmum . 42.

As Golde and a Pearle make one Ring : so GOD and man make one Christ .

Themistocles hauing offended Philip the King of Macedonia , and coulde no waye appease his anger , meeting his young sonne Alexander , tooke him in his armes , and mette Philip in the face , Philip seeing the smyling countenannce of the childe , was well pleased with Themistocles : euen so , if through thy manifolde sinnes and heynous offences , thou prouoke the heauie displeasure of thy God , insomuch as thou shalt tremble for horrour , take his onelie begotten and welbeloued sonne Iesus in thine armes , and then he neither can , nor will be angrie with thee .

It is written , that the blood of a Lambe dooth appease the cruell rage of a fierce Lyon : so the bloud of the immaculate Lambe Christ dooth pacifie the wrath of God .

When the brethren of Ioseph , had solde him to the Ismaelites , to pacifie their Father Iacob , they brought his Coate all to bee bloudyed : so if wee will appease GOD our Father , wee must bring vnto him the blouddie Garment of his sonne .

The Adamant though it bee so harde that nothing can bruse it , yet if the warme bloud of a Goate bee powred vppon it , it bursteth : so although the heart of the Atheist & vnbeleeuer be so hard , that neither reward nor reuenge can mollifie it , so stoute that no persuasion can breake it , yet if the grace of God purchased by the bloud of Christ , do but once touch it , it renteth in sunder , and is enforced to acknowledge an omnipotent and euerlasting Iehouah .

Astrologers say that the Sunne passeth through these three signes , Leo , Virgo , and Libra : so the Sonne of righteousnesse , Chryst Iesus in the lawe came as a Lyon , threatning and destroying ; in the time of grace he came into the lappe of a Virgine in great humilitie , and at the daie of iudgement hee will come in Libra , to giue to euerie one according as he hath deserued .

As Theseus beeing guided by Ariadnes threede , which shee tyed at the entrance into Dedalus Labyrinth , escaped all the daunger and errour of it : euen so wee must make Christ the doore , by which wee must enter into the Labyrinth of all our affayres , and tie Rahabs threede at this entraunce , and followe it all the waye , that so wee maie bee safe , and goe in , and out , and finde pasture .

As the life of Christ is the life of life : so the death of Christ is the death of death .

It is reported that the Lybard vseth a strange kind of policie to the Ape . He lyeth downe vpon the ground as though he were starke dead , which the Apes seeing come altogether , and in despight skip vpon him . This the Libard beareth patiently till hee thinkes they haue wearied themselues with their sporting . Then sodainly hee likewise leapes vp and catches one in his mouth , and in each foote one , which immediatly hee killeth and deuoureth : so Christ being laid in the dust , the diuell insulted ouer him and trampled vpon him , but he like a liuely Libard , starting vp on Easter day , astonished the soldiours set to keepe him which were the Diuels Apes , and made them lie like dead men .

As blind Sampson by his death killed the Philistins , when they were playing the Apes in mocking and mowing at him : so Christ by his death destroyed the diuell .

Straliger writeth , that the Chamelion when he espies a serpent taking shade vnder a tree , climes vp into that tree , and let s downe a threed , breathed out of his mouth as small as a Spiders threed , at the ende wherof there is a little drop as cleare as any pearle , which falling vpon the Serpents head kils him : so Christ climing vp into the tree of his Crosse , let s downe a threed of bloud issuing out of his side , like Rahabs red threed hanging out of her window , the least drop whereof being so pretious and so peerelesse , falling vpon the serpents head kils him .

The wilde Bull of all thinges cannot abide any red colour , therefore the hunter for the nonce standing before a Tree , puts on a red garment , whome when the Bull sees , hee runnes harde at him , as harde as hee canne driue , but the Hunter slipping aside , the Buls hornes sticke fast in the Tree , as when Dauid slipped aside , Sauls speare stucke fast in the wall : so Christ standing before the Tree of his Crosse , puts on a redde garment dipt and dyed in his owne bloud , as one that commeth with redde garmentes from Bozra , therefore the Diuell and his Aungels , like wilde Bulles of Bazan runne at him , but he shifting for himselfe , their hornes sticke fast in his crosse , as Abrahams Ram by his hornes stucke fast in the briers ; thus is the diuell caught and killed .

A Dragon indeede kils an Elephant , yet so as the Elephant falling downe kils the Dragon with him ; an Elephant kils Eleazar , yet so as Eleazar falling down , kils the Elephant with him : so the diuell killing Christ was killed of him .

When Mahomet the second of that name , besieged Belgrade in Seruia , one of his Captaines at length got vp vpon the wall of the Citie with banner displaied . A noble Bohemian espying this , ranne to the Captaine , and clasping him fast about the middle , asked one Capistranus standing beneath , whether it would bee any daunger of damnation to his soule , if he should cast himselfe downe headlong with the Dog ( so hee tearmed the Turke ) to bee slaine with him . Capistranus aunswering that it was no daunger at all to his soule , the Bohemian forthwith tumbled himselfe downe with the Turke in his armes , and so by his owne death onelie , saued the life of al the Citie : so the deuil like the great Turke , besieging not onely one Citie , but euen all mankinde , Christ alone like this noble Bohemian encountred with him . And seeing the case was so , that this Dog the Diuell , coulde not bee killed starke dead , except Christ dyed also , therefore he made no reckoning nor account of his life , but gaue himselfe to death for vs , that he only dying for all the people , by his death our deadly enemie might for euer be destroyed .

As it was bootlesse for Golias to brandish his speare against Dauid : so it little auailed the Diuel to shake his speare likewise in the hand of the soldior against the heart of Christ .

As Dauid hauing heard Golias prate & talke his pleasure , when they came to the point , at the first stroke ouerthrewe him : so Christ with that very selfe same speare , which gaue him a little venny in comparison , or ( if it be lawful for me so to speake ) but a phillip on the side , which was soone after recured , gaue the Diuell a deadlie wound in the forehead , which with al his pawes he shal neuer be able to claw off .

As Dauid only with his sling slew Golias : so Christ only by his death , and by the power of his crosse , which is the sling of Dauid , did conquer and subdue the diuel .

The Palme tree , though it haue manie waights at the top , and many snakes at the roote , yet still it sayes , I am neither oppressed with the waights , nor distressed with the snakes ; Penny royall being hung vp in the larder house , yet buds his yellow flowers , and Noahs Oliue tree being drowned vnder the water , yet keepes hir greene branch ; and Aarons rod being clung and drie , yet brings forth ripe Almonds , and Moses bramble bush being set on fire , yet shines and is not consumed : so Christ the true Palme tree , though all the iudgments of God , and all the sinnes of the world , like vnsupportable waights were laide vppon him , yea though the cursed Iewes stoode beneath like venemous snakes hissing and biting at him , yet hee was neither so oppressed with them , nor so distressed with these , but that euen vpon his crosse he did most flourish , when he was most afflicted .

The Phenix though sitting in his neaste among the hote spices of Arabia hee bee burnt to ashes , yet still hee saies , I die not , but olde age dyeth in mee : so Christ the true Phenix , though lying in his graue among the hot spices , wherewith Nichodemus embalmed him , hee was neuer like to rise from death to life againe , yet hee dyed not , but mortalitie died in him , and immortality so liued in him , that euen in his sepulchre hee did most liue , when he seemed most to be dead .

Epaminondas beeing sore wounded in fight , demaunded of his souldiours standing by , whether his enemies were ouerthrowne or no. They aunswered yea . Then whether his buckler were hole or no. They aunswerered also I. Nay then ( sayes hee ) all is well . This is not the ende of my life , but the beginning of my glorie . For nowe your deere Epaminondas dying thus gloriouslie shall rather bee borne againe then buried : so Christ was sore wounded , but his enemyes , death and the Diuell were ouerthrowne and spoyled . His Buckler , which was his Godheade , was whole and vntouched . Therefore ▪ there was no harme doone . His death was no death , but an exaltation vnto greater glory .

As snowe couereth the grounde when it is ragged and deformed : so Christ with his coat without seame , couereth our sins , and though they were as crimson , yet hee maketh them white as snow .

As Gedeons fleece when it was moist , the earth was drie , but when it was drie , the earth was moist : so when Christes fleece was moist as a greene Tree , then were all we drie like rotten stickes , but when his fleece was drie , all the bloud and water being wrounge out of his precious side , then were wee moistned with his grace .

As Iacob trauailing towardes Haram , when hee had laide an heape of stones vnder his heade , and taken a nap by the way , was much reuiued with it after his tedious iourney : so Christ trauailing towardes heauen , when hee had slept a little in that stony sepulchre , which was hewen out of a Rocke , liued then most Princelie after his paynefull passion .

As Ionas was in the Whales belly three dayes and three nights : so and so long was the Sonne of man in the bowels of the earth , yet he had no more hurt then Ionas had .

As Daniell was not hurt of the hungrie Lions : so Christ was not hurt either of the terrours of death , or of the horrours of Hell .

As Adam and Eue both in one daie were expelled out of Paradice about noon when the winde blewe : so Christ and the theefe both in one day were receiued into Paradice , yea both in one houre of the day , about the sixt houre , that is about twelue a clocke in the day time .

As Peters shadow gaue health to the sicke : so Christs shadow giueth life to the dead .

As Elizeus being dead , raised vp one from the dead : so Christ being dead , was a Phisition to the dead .

Pliny reporteth , that there was a dyall set in Campus Martius , to note the shadowes of the sunne , which agreeing verie wel at the first , afterwards for thirty yeares together did not agree with the sun : so all the time of those thirty , yea three and thirtie yeares that Christ liued in his hmiliation heere vpon earth , you might haue seen such a dyall , in which time the shadow of the diall did not agree with the shining of the sunne , but thankes bee to God all the better for vs .

As the sunne went backward tenne degrees in the dyall , when Ezechias went forward fifteene degrees in his life , hee liued fifteene yeares longer : so the going of this sunne Iesus Christ tenne degrees backewarde , hath healed all our sicknesse , and set vs a thousand degrees forward , and infinitly aduanced vs by his death to euersting life .

As Rachel died her selfe in childbirth to bring forth her sonne Beniamin aliue : so Christ dyed to bring vs vnto euerlasting life .

As when many byrdes are caught in a net , if a Pellican , or any other great bird that is among them gette out , all the rest that are little ones follow after : so Christ as a great byrde hauing broken through the net of death , all we escape with him .

As far as the Tree of life excelleth the tree of knowledge of good and euill : so far the crosse of Christ excelleth the tree of life .

As hony being found in a dead Lion , the death of the Lion was the sustenance of Samson : so Christes gall is our hony , & the bitter death of Christ by reason of his righteousnes is the sweete life of man .

As Hammons face was couered when he was condemned to dye : so the Sunnes face was couered , when Christ was condemned to dye .

As Dauid rent his garment when hee heard of Ionathans death : so the Temple rent his vaile when it hearde of Christes death .

As the king of Niniuy threw vp dust vpon his head when he and his subiects were appointed to dye : so the graues opened & threwe vp dust vpon their heades when Christ was appointed to dye .

As Iob cut his haire when hee heard of his Childrens death : so the stones were cutte in peeces and cloue asunder , when they heard of Christes death .

As there were fowre riuers in the terrestriall Paradice , which watered the whole earth : so in Christ , who is our Paradice , there are founde fowre fountaines . The first fountaine is of mercie to wash awaie our sinnes with the water of remission . The second is of wisedome to asswage our thirst with the water of discretion . The third of grace to water the plants of good workes with the dewe of deuotion . And the fourth fountaine is , to season our affections with the waters of emulation . Bernardus sermone primo de natiuitate Christi .

As the Sunne exceedeth all celestiall lightes in quantitie , brightnes , dignity and power : so Christ excelleth all the Saintes in goodnes , wisedome , honour , & might . F. Ioannes a S. Geminiano lib. 1. de caelo et element●s . cap. 91

Olimpus a mountaine of Macedonia is so hye , that the cloudes are said to be vnder it , for it is of such an altitude , that neuer any wind toucheth the top of it , neither any grosnes of ayre ascendeth to it , which the Philosophers ascending , that they might viewe the courses & motions of the stars , coulde not liue there , vnlesse they caried with them spunges full of water , that so , by the attraction of water they might draw grosser ayre , as it is reported in history : so Christ hath so farre exceeded al the Saints in excellencie of life , all the whirlewindes of passions and tribulations in the altitude of patience , and all men in the height of wisedome , so that the Philosphers coulde not reach vnto the height of his diuinity , but by spunges , that is , by creatures full of the water of celestiall wisedome . Ibidem .

As the hearbe Dracontea hath the similitude of a serpent , but is without venim , yea it is most contrary to serpentes , and especially to vipers : so Christ had the shape of sinfull flesh ; but he was altogither without sinne , yea he is most opposit to it , and especially to the deuill . Idem lib. 3. de vegetabilibus et plantis , cap. 85.

As the flower is the Medium betweene the branche and the fruit : so Christ is the mediator betweene man and God . Ibid.

As a Hen doth gather her chickens vnder her winges , doth defend them against the kite , & doth feed them with the meate she findeth : so Christ doth gather his elect vnder the wings of his protection in one faith & vnity of the church , doth defend then against the raging of the world , & doth feede them not only with material bread , but with the spirituall foode of his heauenly doctrine . Idem , lib 4. de natatilibus et volatilibus , cap. 98.