God Theodoret in Genes cap. 7. Numb 23.19 Malac. 3.6 Lyra Glossa in Genes Not that there is any repentance properly to bee found in God For as Theodoret demaundeth the question Quomodo poenitentia cadat in eum qui suâ praescientiâ regit vniuersa How should repentance be found in him who by his eternal prescience and foreknowledge doeth gouerne all things But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figuratiuely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking after the manner of men Non secundum rem sed secundum modum not according to the thing but according to the manner of the thing as Lyra and the ordinary Glosse interpret according to that golden rule of Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things are spoken humanely but they are to bee vnderstood diuinely that is as they are agreeable and answerable to the nature of God Greg. magnus in Iob lib. 20. cap. 24. And therefore Gregory the great doeth wittily and pithily conclude concerning God in his morall exposition vpon Iob quia ipse immutabilis id quod voluerit mutat paenitere dicitur quamuis rem mutâ—t consilium non mutet Because God himselfe being immutable doeth change that which hee hath willed he is said to repent although indeed he doeth change the thing but doeth neuer change his counsell and eternall Decree And thus it repented the Lord that is as Moses doeth expresse the hatred of sinne in the sight of God The punishment of the old world grieuous according to the capacitie of men and therefore their sinne was intollerable And their punishment which is the next circumstance was likewise grieuous First in respect of the Authour of it a mightie powerfull and terrible God who is a consuming fire to the wicked Hebr. 12.29 and a lake of brimstone to the workers of iniquitie Secondly in respect of the time which was the Spring S. Ambros in Genes SecunduÌ„ mensem verni temporis fuisse non ambigitur as the most and best Expositours doe iudge to the greater griefe of the wicked because they were taken away in their pleasure and the world was drowned when the earth was filled in great abundance Thirdly in respect of the manner of it for then were the fountaines of the great deepe broken vp and the mightie cataracts and flood-gates of heauen opened the streames of water gushed foorth with a terrible noyse and a dolefull roaring from the heauen and from the earth from aboue and from belowe on the right hand and one the left so that there was no way to escape from the reuenging hand of an angry God To conclude it was grieuous and terrible in respect of the effect of it for excepting Noah and the rest in the Arke all flesh died that were on the earth there was none that was saued no not one the husband and the wife the father and the sonne the mother and the daughter the master and the seruant the olde and the young they were all drowned together O then beloued what heart can there be in the world so hard and slonie what eyes so flintie that cannot melt into brinish teares and breake in pieces with griefe and sorrow at the consideration of so lamentable a spectacle Good GOD Mans degeneration lamentable that euer man should so farre degenerate from his first integritie and fall into such vile impieties which could prouoke so gracious a God to plague him with so terrible a destruction But man is fallen man is degenerated from his first integritie who can but lament with a dolefull lamentation God is angrie hee hath smitten hee hath plagued he hath drowned the olde world with a dolefull iudgement who can but quake with fearefull tremblings What man is there vnder the cope of heauen that cannot by this be mooued to remooue his hatefull sinnes the causes of Gods direful punishments since for them God is mooued to destroy not onely man but the bruite creatures together with man the soules of the ayre the beasts of the field and the creeping things of the earth Obiection Sed quid hi fecerunt But what haue these done may some man obiect will the Lord destroy the righteous with the wicked shal not the Iudge of all the world do right is there the same condition of him that sinneth him that sinneth not what had the beasts of the field offended wherin had the creeping things of the earth sinned or what iniquitie had the foules of the heauen committed that they also must be destroyed with man Solution The creatures destroied in the flood for a threefold reason To which I answere that as all these were created in the beginning for man and for the good of man so they were all againe destroyed with man for the sinne punishment of man by the iust iudgment of God First because man was become a rebellious traitour against God his Creator therfore as a King condemning a perfidious rebell doeth not only command him to be put to a shamefull death but his lands goods and chattels to be confiscate so likewise God doeth not onely destroy man but the creatures together with man which were created for his vse Secondly because that beastly men had abused the creatures by their filthy pleasure and riotous excesse and therefore it stood with Gods iustice to punish the instrument with the principall Lastly to shew the hatefullnesse of sinne in the sight of God hee beeing Lord of all doeth not onely destroy man but the bruite creatures together with man as before he did curse the earth for mans sake Genes 3.17 If then thou wilt not bee mooued for thine owne sake to refraine from thy sinnes and remooue thy impieties The destruction of the beasts should mooue vs to remooue our sinnes yet take pitie vpon the bruite beasts vpon the creeping things vpon the foules of the ayre lest by thy sinnes thou pull downe Gods terrible iudgements and they also perish with thee If thou wilt not bee mooued for any of these yet take pitie vpon thy seruants vpon thy little children vpon thy wife that lieth in thy bosome lest thou prouoke Gods anger against thee and they also perish with thee But O corda saxis duriora Mens hearts more hard then adamaÌ„ts O hearts more hard then adamants how many are there in the world that cannot bee mooued for any of these nor for all these nor for greater motiues then these to remooue their sinnes and forsake their impieties For although they haue often heard of that inestimable loue of God towards mankinde in that hee spared not his owne Sonne but gaue him to the death for vs miserable sinners yet are they nothing hereby mooued to repentance although they haue often heard of that vnspeakeable loue of Christ in that hee spared not his owne life but offered vp his body vpon the Altar of the Crosse a sweet smelling incense of reconciliation to God his Father for our redemption yet are they nothing
THE RAINEBOW OR A SERMON PREACHED AT PAVLS CROSSE THE tenth day of Iune 1617. By IMMANVEL BOVRNE Master of Artes and Preacher of Gods Word ECCLESIASTICVS 43.11 12. Looke vpon the Rainebowe and praise him that made it c. LONDON Printed for Thomas Adams 1617. SAINT PAULS TO THE RIGHT HONOVRABLE AND TRVLY NOBLE LORD ROBERT LORD SPENCER BARON of Wormelayton Grace mercy and peace bee multiplied in Christ Iesus Right Honourable REmembring that prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy selfe I was not without much vnwillingnes drawn to preach this Sermon at the Crosse not being ignorant either of mine owne weakenesse or of the weightinesse of so great a taske and with much more vnwillingnesse was I ouercome to commit it to the presse for my resolution was that as my subiect is of the Rainebowe so my Sermon should haue beene like the Rainebowe not a permament but a vanishing Bowe appearing to the eies of some few not remaining to be scanned by the iudgements of all for comes calami calumnia as there are many colours of that Rainebowe in the cloudes so I am sure there will be many censurers of this my Rainebowe at the Crosse that of the Apostle may be applyed vnus sic alter autem sic one iudging after this manner another after that one speaking well another ill But as commaunding Authoritie was the cause of the former so ouerruling importunitie hath effected the latter and now like an infant new borne my Bowe is come naked into the world and without a case It was the saying of the spouse in the Canticles wee haue a little sister and shee hath no breasts and I may say the like of this I haue a little birde and shee wanteth wings yet flie shee must into the open ayre and shift for her selfe But alas what can shee doe before her winges bee growne or her sicke feathers come to ripenesse It is impossible that shee should escape and not be torne in peeces by the sharpe eied vultures the Time-consuming critickes of our time except some princely Eagle shall in pittie to so poore a wanderer shadow her with the winges of protection Your Honorable disposition Right Noble Lord in giuing incouragement to the Ministers of Christ hath emboldened this little birde to shroud her selfe vnder the roofe of your Honorable fauour and my selfe to dedicate this firstlinge of my studies vnto your Lordshippe whome with a most thankefull heart I must euer acknowledge my first incourager in my worke since I haue beene a poore and vnworthy labourer in the vineyard of Christ And if at this time I may obtaine your Honorable loue in accepting this small token of my thankefulnesse for those many and vndeserued fauours conferred vpon me by your Honour and by that most Noble Knight your Right worthy Sonne Sir William Spencer I shall receiue a most comfortable incitement to goe one forwards in my studies and bee for euer bound to praie for a blessed increase of all graces spirituall and temporall both for this life and the life to come vnto your Lordshippe your Honorable Sonne with his Right Noble Ladie all your Honourable progenie and their posteritie for euer Resting vntill Death Your Honours most readie in all respectiue seruice to my power IMMANVEL BOVRNE A SERMON Preached at Pauls Crosse the tenth day of Iune 1617. GENESIS 9.13 I haue set my Bow in the cloud and it shall bee for a signe of the couenant betweene me and the earth IT is the rule of the Preacher Preface Ecclesiastes 3.1 To euery thing there is set time yea an appointed time to euery purpose vnder heauen And therefore the same diuine and heauenly Penne-man wise and vnderstanding Salomon fitly compareth a word fitly spoken to apples of gold in pictures of siluer Prou. 25.11 according to which that I might not at this time haue broken this golden thread of beautifull order I should fitly haue spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time of Pentecost concerning Pentecost Yet because I doubt not but you haue oftentimes heard this learnedly and religiously handled already I haue thought it not much out of order I am sure not vnprofitable to let passe the time in particular and to apply my selfe to the time in generall and yet the time present also and to speake fitly of this and of those things that pertaine to the same I haue chosen this portion of Scripture which I haue now read vnto you I haue set my bow in the cloud and it shall be for a signe of the Couenant betweene me and the earth Almightie God who is wise in counsell Occasion wonderfull in iudgement and adminble in the execution of his vnsearchable will hauing manifested his great terrible iudgments vnto the olde world in destroying them with a fearefull deluge of waters for their abominable impietie and wilfull impenitencie and declared his gracious fauours vnto righteous Noah in sauing him and his family in the Arke from that most direfull destruction hee doth for the further manifestation of his vnspeakeable goodnesse and most infinite grace make a compact promise and couenant betweene himselfe Noah and euery liuing creature vpon the face of the earth and withall giueth them a signe and seale of the couenant the admirable and beautifull Rainebow for the more full and perfect confirmation of their faith Both which signe and significate the Rainebow and the Couenant Moses that great Prophet of God that valiant Captaine of the hoste of Israel that meeke man aboue all the men in the earth doth briefly expresse in the words of my text I haue set my Bow in the cloud and it sall be for a signe of the Couenant Diuision betweene me and the earth In which not to dazell the eyes of your vnderstandings with any quainte or curious diuisions for my better direction and your better instruction I doe briefly and plainely obserue these particulars First the Author of this externall signe the Rainebow and of the internall significate the Couenant the omnipotent The first part Isaiah 42.8 Ego sum Iehouah illud est nomen meum Genes 3.2 Spiritus ELOHIM a. vs 1. ELOHIM Bara fortes creauit Gen. 7.1 Ezod 3.14 EHEIE ASCHER EHEIE I am that I am ANI EL-SCHADDAI ego sum Deus fortis c. Isaiah 45.12 Isaiah 43.16 and eternall God in the first words I haue set Secondly the signe it selfe the Bowe Thirdly the situation of it in the Cloud Fourthly the vse of it it shall be a for a signe Fiftly and lastly the intimation of the internall significate in the last words of the couenant betweene mee and the earth Of these in their order by the assistance of Gods gratious Spirit your christian patience and permission of the time And first of the first the Author I haue set that is I who am IEHOVAH ELOHIM the stronge one the mighty Lord of heauen and earth who am EHEIE I am alwaies the same immutable from all eternity to all
eternity I who am EL-SCHADDAI the strong powerfull omnipotent and all-sufficient God I who haue created the heauens and the earth and established them by the word of my power who haue made a way in the sea and a path in the mighty waters Iam. 1.17 Psallam nomini tuo Excelse who haue spread out the firmament like a curtaine and giuen the Sea her bounds and Starres and Planets their seuerall influences who am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of lights with whom is no variablenesse Psal 9.2 neither shadow of turning who am HELION the highest ouer all the earth the onely Lord and gratious deliuerer besides whom there is no Sauiour in a word I who haue destroyed the old world with aboundance of waters and haue saued thee my seruant Noah Gen. 7.23 and thy family in the multitude of my mercies I euen I haue set my Bowe in the cloud and appointed it for a signe of the Couenant betweene me and the earth Here then it is euident that Doctrin God the fountaine of all grace Non â nobis sed â Deo est principium soederis omnis gratiae Not of our selues but of God is the beginning of the couenant of the signe of the couenant and of all grace fauour and mercy for fons gratiae in Deo est hee it is that is the fountaine of all grace and the well spring of mercy from the happy smile of whose fauourable countenance all true ioy Rom. 9.16 Eph. 2.4 5 6. 1. Pet. 1.3 and happinesse doth proceed whether we respect the grace of Election or the grace of effectuall vocation the grace of iustification or the grace of Sanctification whether we respect temporall deliuerance Gen. 7.13 16. as of Noah from the destruction of the old world of Lot from the desolation of Sodome Gen. 19.16 Exod. 15.30 Numb 16. 32 33 34. Eph. 2.8 and of the children of Israel from the ouerthrow of Pharaoh and deuouring of Corah or the eternall deliuerance of Gods elect from the paines and torments of hell fire all proceedeth and floweth from this well-spring of liuing water from this euerlasting fountaine of the free grace mercy bounty and goodnesse of God all these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the free gifts of grace Rom. 5.8 1. Iohn 4.10.19 and loue tokens of a fauourable God and therefore St. Iohn tells vs in this is loue not that we loued God but that hee loued vs and sent his Son to be the propitiation for our sins and we loue him because he loued vs first S. August Tom. 7. lib. de bono perseuerantiae cap. 21. of this loue S. August speaketh excellently Deum non diligeremus nisi prius dilexisset nos fecisset dilectores suos we should not haue loued God except he had loued vs first made vs to be louers of him and he giueth the reason quoniam charitas ex ipso est because the fluent streames of loue and charitie doe flow from him and not from vs. S. Bernard lib. de amore c. 4. QueÌ„ admodum Nilus fluuius Egyptum inundam vbertate complâ—t ita diuinae misericâ—rdia flamâ—n orbem veluâ—i inâ—â—dâ—tus Câ—â—stibus lâ—nis impleuit Barradius Tom 1. lib. 8. cap. 18 Plutins lib. 5. cap. 9. No merit in man And S. Bernard sweetly Cùm nos amas non nisi propter te nos amâ—s When thou louest vs O God thou louest vs not but for thy selfe the abounding Sea of diuine loue it is in thee and not in vs from whence the riuers of heauenly graces doe flowe foorth most plentifully and water all creatures vpon the face of the earth but his elect and chosen Angels and men after a speciall manner making them fruitfull with his blessings like the land of Egypt with the ouerflowing of Nilus or the pleasant Paradises of the earth with the first and latter raine of his fauours 1. From this therefore it must necessarily follow that whatsoeuer grace is granted vnto vs and much lesse that especiall grace of eternall happinesse it is not giuen vs as the papists affirme and teach for any merit or desert of ours but for the free grace and mercy and bounty of God in Christ For if as our Sauiour commandeth Luk 17.10 Luk. 17.10 when we haue done all that we can Ephes 2.8.9 we must say we are vnprofitable seruants how then can we attribute any thing to our owne merits if as the Apostle witnesseth Ephes 2.9 we are saued by grace not of workes S. August lib. Hom. Hom. 14. et in Psal 144. Merita tua nusquam iactes quia et ipsa merita tua dei dona sunt Psal 103.4 S Aust de predect Sanct. Humana merita hic conticescant que Periere per Adam regnet Dei gratia per Iesum Christum S August Epist 105. least any man should boast how then can we rightly boast of our merits Lastly if that good Centurion whose fayth was so much commended that there was not the like to be found in all Israel Matth. 8.10 Mat. 8.10 answered our Sauiour so humbly with a Domine non sum dignus Lord I am not worthy that thou shouldest come vnder my roofe with what pride thinke you are those possessed who dare so audaciously answer God with a Domine dignus sum Lord I am worthy that thou shouldest giue vnto me eternal life S. Augustine he was of this good Centurions mind and therefore he often in his workes repeateth this one golden sentence Deus coronat dona sua non merita nostra God crowneth his owne giftes and not our deseruings like vnto that of the Prophet Dauid he crowneth vs with compassion and louing kindnesse and the same Father speaking concerning the predestination of the Saints let humane merits saith he here be silent which haue perished by Adam and let the grace of God reigne through Iesus Christ Stella in Luc. c. 7. Non me aspicias sed vnigenitum tuum prius intuere colloca Deus meus inter me te tuum vnigenitum filium crucem eius sanguinem passionâ—m merita ita vt cum tua iustitia per sanguinem merita tui filii pertranseat cum tandem ad me perueniat iam mansâ—ueta misericordia plena sit Ansel in mâ—dit Lyran. in Expos Epist ad Rom c. 6. 23. Bell. l. 5 de Iust c. 7 propter incertitudolâ—m propriae iustitiae periculum manis gloriae tutissimuÌ„ est fiduciam totaÌ„ in sola Dei misâ—recordia benignitate reponere S. Bern. Seâ— 68. Hoc totuÌ„ est hominis meritum si totamâ—hâ—m suam pinat in eo qui totum saluum fecit And in his 105. Epistle he concludeth Haec est gratia gratis data non meritis operantis sed miseratione donantis This is a grace fauour which is freely giuen not for the merit of the worker but for the mercy of the giuer To which accordeth that
part only but totally as the Sunne is totalitèr luminosus wholly inlightened Halfe repentance is no true repentance Sicut enim interpositio tereae est causa Eclipsis solis ita interpositio peccati est causa ecclipsis bonae conuersionis 4. But alas how many in the world are rather like vnto the Moone seldome or neuer without some spot of darkenesse with in the center of their hearts euermore lodging one mountaine of sinne or other within the chambers of their breasts to eclipse the glorious light of a sincere and holy conuersion and so of a sacred life and heauenly conuersation how many are there that can bee contented like Sampson to destroy some of the vncircumcised Philistims some notorious and hatefull impieties But yet they will bee sure to keepe in their bosomes their beloued Dalilah their sweete sinne Iudges 16.17 21. in which their soule delighteth and in which they take pleasure aboue the rest and that they will not forsake though they lose both their eyes for it as Sampson did his though they loose both bodies and soules and be constrained to grinde for euer like milhorses in the prison of iniquitie and to be made scoffes and laughing stockes vnto their enemies the vncircumcised Philistims the world the flesh and the diuell who both night and day still seeke their destruction But the estate of these men is miserable fearefull and damnable except they repent For as Saint Augustine concludeth S. August Tractat. in Iâ—han in his tractate vpon Iohn Because they giue part vnto God and part vnto the diuell iratus deus quiasit ibi pars diabolo discedit totum diabolus possidet 1. Sam. 15.36 1. Sam. 18.10 God beeing angry because there is part giuen to the diuell hee departeth away as hee did from Saul and the diuell possesseth the whole man and therefore that wee may escape the arrowes of Gods vengeance let vs cast downe the darts of our sinnes and burie them in the graue of repentance that they may neuer ascend towardes heauen to pull downe Gods iudgements vpon vs. And that in this life while wee haue tyme for all though the Bowe be signum pacis a signe of peace yet further it is to be noted from the forme and figure of it That this Bowe is not a round circle but a Hemisphere and shineth in one onely hemisphere aboue the earth and not vnder the earth 5 And so likewise pacis faederisque signa the signe of peace This life only a time of mercy and of the couenant the signe of grace and mercie they shine onely in one hemisphere that is dum super terram viuimus while we liue vpon the earth in the other they shall not shine to the impenitent at the day of iudgement these will not appeare vnto them for they shall beholde them non iridem signum pacis sed summae irae diuinae signa not the Rainbow the signe of peace but the fearefull signes of Gods anger to the horror and terror of their accusing consciences now they may beholde this heauenly Bow without arrowes and bended towards heauen not threatning the earth but then they shall beholde it full of arrowes and turned not towards heauen but towards the earth bent in vengence against the wicked O then beloued let vs labour to bende him now with prayers whom then teares will not mooue and to pacifie him now with a sanctified life in whom otherwise at the day of iudgement we shal finde inexorable and let vs so inioy this world that we may haue ioy in the world to come No perfection in the things of this life For this Bow is not a perfect circle although it be beautifull and after the same manner all humane things learning wisdome honours riches beauty and strength allthough they be faire and specious endowments yet are they not perfect in themselues and therefore wee must not labour for them as if by them we thought to obtaine perfection but striue rather for that perfection which is from God who is the author and giuer of them all wee must striue for that glorious perfection which the Saints shall receiue at the glorious resurrection The Saints neede not doubt of their glorious resurrection 7. Of which glory the children of God need not to stand in doubt For if the forme of this bowe be so glorious that amongst all the meteors there is none more illustrious none more admirable none more beautifull then it then as often as wee looke into the admirable splendour thereof it may confirme vs concerning our glorious resurrection for if God can make such a glorious meteor by vertue of the beames of the Sunne shining in the clouds much more can he at the day of resurrection as the Sonne of righteousnes shining vpon our bodies beget an admirable splendour and excellent glory in them 1. Cor. 15.53 And if this mortall must put on immortalitie if God will make vs glorious then in the time of iudgement how should wee labour to magnifie his glory now in the time of mercy The forme of the Bowe a figure of Christs kingdome 8. Againe this bowe doth neuer obtaine the compasse of a circle or exceede the magnitude of a semicircle And here lyeth a mysterie The kingdome of Christ is as it were a sphere or round circle descending from heauen vpon the earth and ascending from the earth towards heauen This doth consist of a double hemisphere the Church militant and the Church triumphant the first visible and the second inuisible and to the perfection of this there is required the twofold comming of Christ the first in humilitie to saue and this hath his power and effectuall operation til the day of iudgement The second in maiestie to reward those that are saued and render vengeance to the reprobate and the effect of this shall continue to all eternitie In coelis complebitur hic circulus putae regnum Christi dominans omnibus in omnem aeternitaiem Cornelius cornelii a lapide Comment in Genes The perfection of Christs kingdome a comfort to the godly since then till the day of iudgement the efficacy of his first comming florisheth vpon the earth and not of his second hence ariseth the figure of a semicircle like to the Rainebow neither can this circle bee perfected till the time of his second comming but then it shall receiue his full complement when hee shall raigne over his whole Church vnited in the fulnesse of glory for euermore O most ioyfull comfort to euery faithfull subiect of this heauenly King doest thou in feare and loue to this blessed God labour to fulfill thy circle to finish thy course in the hemisphere of this life then maiest thou assure thy selfe that the time shall come when this most glorious King will compasse the about with the sphere of his glory with the circle of his loue with the double Rainebow of ioy comfort and happinesse for euermore 10. To
place of the Prophet Tophet is prepared of old the nourishment thereof is fire and much wood and therefore it seemes there is much wood in hell to which I answer that much wood is attributed to vnto hell not that there is any there but to shew that the fire of hell is vnquenchable being once kindled by the breath of Gods anger which addes to the terrour thereof S. Greg. lib. 4. dialog cap. 42. 2. Againe it is fearefull in respect of the place of it which is in hell with the diuells and damned spirits Where hell is thought to be S. Hieronymus in Iona. 2. Sicut cor in medio est animalis ita infernus in medio terrae perhibetur Tâ—rtull lib. de anima cap. 55. Damasc lib. 3. cap. 29. Aquinas ad quest 97. aâ—â—i 7. Luk 16.24 S. August de ciuitater lib. 21 cap. 10. verissed naris modis The fire of hell eternall where is vtter darkenesse weeping and wayling and gnashing of teeth where they are far remote from the company of the blessed Saints and holy Angels from all ioy and happinesse for euer Saint Gregory in his fourth booke of dialogues and 42. chapter being demaunded of one where he should beleeue this place of torments was answereth dé hac retemerè dâ—finire non audeo I dare not rashly define of this matter some haue thought it in some part of the earth some vnder the earth about the center or in the hollowes of the earth which is the most common opinion so Saint Hierome as the heart saith he is in the middest of a liuing creature so hell is said to be in the middest of the earth and of the same opinion was Turtullian Damascen Aquinas and other diuines but wheresoeuer it is certaine it is that it is a fearefull fire both in it selfe and the torments thereof for it shall torment both the bodies and soules of the damned crucior in hac flâ—mma I am tormented in this flame was the song of rich Diues in hell and Saint Augustine affirmeth that the spirits are tormented with that corporeall flame after a wonderfull manner but vnvtterable and vnknowne vnto vs last of all it is most terrible in respect of the continuance of it for as the worme neuer dieth so the fire neuer goeth out S. August de ciuit lib. 21. cap. 13. Marke 9.48 Marke 9 48. and paria paribus relaâ—â—â—â—nt like are referred to like saith S. Augustine on the one side eternall punishment on the other eternall life according to our Sauiour Matthew 25.46 And to conclude it was the iudgement of the deuill to be cast into that lake of fire and brimstone where the beast and false prophet are and shall be tormented day and night for euermore Reu. 20.10 Reuel 20 1â— And thus hauing shewed the time and manner of this fiery iudgement I will speake somewhat of the end and vse of it to vs and so proceed vnto that which followeth First then seeing all these thing must bee dissolued what manner of persons ought we to be in all holy conuersation and godlinesse looking for and hasting vnto the comming of the day of God wherein the heauens being on fire shal be dissolued 2. Pet. 3.11 12 The fire of sinne must be quenched and the elements shall melt with feruent heat the consideration of these things should mooue vs to quench in our hearts the fire of sinne whose flames doe abundantly burne in the world that so we may be free from this fire of punishment But how many neglect this consideration and therefore they burne in the fire of sinne and are scorched in the flames of iniquitie The whole world lieth in euill saith S. Iohn in maligno 1 Iohn 5.19 quasi in maloigne in euill that is as it were in an euill fire by which they are stirred vp to all kind of impieties They are like to those of whom the wise man speaketh VVisd 2.6 7 8 9 c. The commoÌ„ practise of the world Wisdome the second that call one to another in their securitie Come let vs fill our selues with costly wine and oyntments and let no flower of the Spring passe by vs let vs crowne our selues with rose buds before they bee withered let none of vs goe without his part of voluptuousnesse let vs oppresse the poore righteous man and not spare the widowe nor reuerence the ancient gray haires of the aged Let our strength be the Law of iustice for that which is feeble is said so bee nothing woorth Thus doe they encourage themselues in their wickednesse and goe on forwards in their sinnes A description of the damneds coÌ„plaint in hell but what shall bee in the ende thereof The time will come when this deuouring fire shall appeare that their ioy shall be turned into sorrow and their mirth into mourning their Comicall prologue into a Tragicall Catastrophe when they shall crie out with a dolefull lameÌ„tation what hath pride profited vs VVisd 5.8 9. or what good hath riches with our vaunting brought vs for all those things are passed away as a shadow and as a poste that hasted by They shall crie out with terrour and amazednesse woe and alas what a fearefull change doe we behold A fearefull change for the wicked our pleasures are turned into torments our riches into extreame pouertie our delights into woefull punishments our pleasant singing into grieuous sighing we haue runne blindfolded into this scorching lake of fire and brimstone our eyes which our abundance of pleasures had shut vp are now opened by our abundance of punishments Alas what doe we behold there is nothing that can bring vs comfort but all things that may torment vs there is no way to escape our case is desperate O death Death desired of the damned but neuer obtained whom sometimes wee did tremble to thinke of come now and deliuer vs from these miseries thou who wast sometimes a horrour vnto our guiltie consciences bee now a comfort in seazing vpon vs. O yee furies of hell pull yee rend yee teare yee in pieces our vnhappie carkeises and free vs from these intollerable dolours O miserable wretches that wee are for how momentarie pleasures haue wee procured these euerlasting miseries In this manner shall the wicked lament their follies but all in vaine it will be too late for them then to repent for it is a time of iudgement and not of mercie O beloued that men would lay lay these things to their hearts and set them continually before their eyes that they might forsake their sinnes and escape these grieuous and dolefull lamentations Againe shall the King of heauen and earth Christ Iesus The glorious manner of Christs comming to iudgment come to execute this fiery iudgment with power and great glory shal he come with excellent splendor with admirable beauty shall he come with the bright shining weapons of war to fight with his enemies shal he take to him his ielousie
for complete armour put on righteousnesse for a brest plate and true iudgement instead of a helmet shall bee sharpen his seuere wrath for a sword and send out his right aiming thunderbolts against his aduersaries A good conscience comfortable O then how happie shall that man bee that hath a peaceable and quiet conscience it shall bee better vnto him then thousands of golde and siluer yea then all the riches that are in the world because bee shall meet his Iudge with ioy and his King with comfort For idem erit Iudex qui Patronus qui Mediator qui Pontifex S. Ambros lib. 1. de Iacob cap 6. saith S. Ambrose the same shall be our Iudge who is our Redeemer our Patron our Mediatour our chiefe Priest who hath offered a sweete smelling incense of reconciliation to God his Father for our redemption and therfore we need not to feare An accusing conscience terrible But how woefull shall be the state of accusing consciences of the wicked and damned reprobates O vnhappie wretches which of you can bee able to meet this deuouring fire these euerlasting burnings which of you can dare to encounter this inuincible warriour O miserable miscreants prepare yourselues for you must combate with this commanding Emperor Nazianzen in Apologetico Did you neuer dreame of this bitter conflict in your life time Woe therefore vnto you now for ye can neither auoid nor bee able to endure the violence of his wrath yee are ouercome already and bound and deliuered to eternall captiuitie For as Nazianzen speaketh Solus Deus nec faga vitari nec bello sustinerâ— potest onely God this mightie Iudge can neither bee escaped by flight nor indured in warre Extrema illa die nullum erit effugium aut perfugium in that last day there shall bee no euasion or running away True it is the wicked hypocrites damned Atheists Reue. 6.15 16 and secure formalists shal call and crie to the mountaines to fall on them and to the hilles to hide them from him that sitteth vpon the throne and from the wrath of the Lambe but it will not profit them they shall trie all wayes to escape Greg. Decret part 2. causa 11. quast 3. but there is none will helpe them For although it bee too often seene in the world as S. Gregory obserueth that humane iudgement is peruerted either timore for feare of greatnesse by which corrupt iudges are moued to smoother the truth absolue the rich and condemne the poore or amore for loue and friendship by which the bands of equitie are broken in pieces or odio for hatred and malice when enuy possesseth the soule to destruction Chrysost in hom inuidia pestiferum malum hominem in diaboli conditionem ac indaemonem immitissimum conuertit Boskier definibus neque amore neque odio neque timore neque cupiditae te capiendus qua caeteri solent S. August de fide ad monach In Christi iudicio sine acceptione personarum sine ambitu potestatum aqualiter iudicabuntur domini serui reges milites diuites pauperes humiles sublimes S. Bern. cap. 11. ac Rob monarch A good conscience shall be better then a full purse 1. Kings 13.33 Iudges 17.10 Malac. 3.8 or last of all and worst of all Cupiditate for couetousnesse when bribes peruert the eies of the wise and mooue them to subuert the way of wisedome to hearken to the voice of tempting Angels rather then to the voice of equitie and right to the voice of a corrupted seruant or bribing oppressor then to the pitifull cry of a poore distressed plaintiue But this Iudge is incorrupt in his affections he can neither bee mooued by loue nor by hatred by feare nor by bribes to peruert iudgement by which the corrupt iudges of the world are too often mooued And S. August excellently de fide ad monachum In the iudgement of Christ without acception of persons or receiuing of bribes there shall be equally iudged the king and the subiect the master and the seruant the rich and the poore the humble and the proud euery one shall be iudged according to the straight rule of iustice and ballance of equitie And S. Bernard sweetly illic plus valebunt pura corda quam astuta verba conscientia bona quam marsupia plena at that day of iudgement pure hearts shall be better then craftie words and a good conscience better then a full purse But in this age of the world it is not so for a full purse will doe more then either a pure heart a good conscience or a good cause it will make the corrupt Lawyer to deceiue his client the corrupt patron to sell the liuings of the Church with which he is only put in trust and to place in them Ieroboams Priests of the basest of the people or Michas hirelings that will be content with a few shekels of siluer and a sute of apparell to place ignorance simonie and impietie where he should place learning honestie and religion to be briefe it will make the corrupt magistrate to winke at offences with partialitie where hee should punish with seueritie it causeth the sacrilegious Church robber to robbe Christ Iesus in robbing his ministers the oppressing Landlord to sucke the bloud of his tenants the bribing vsurer to eate the flesh of his creditours the sophisticating Tradesman to vse the ballance of deceit and false measure of iniquitie And last of all it maketh vnconscionable iuror to sell his soule to the diuell to forsweare himselfe for a bribe and ouerturne witnesses iudges iustice and all But let all these know that the time shall come when this iust iudge will finde them out Reuel 22.12 who will render to euery man according to his worke and giue them their portion with hypocrites binde them in bonds of darkenes Mat. 24.51 and chaines of miserie for euermore And this he will do when he shall come to pronounce that iust iudgement both to the righteous and the wicked that twofold iudgement iudicium approbationis iudicium reprobationis the iudgement of approbation and the iudgement of reprobation The first in which the righteous are approoued and rewarded with ioy the second in which the wicked are reprooued and rewarded with punishment the first in which that blessed sentence shall be pronounced to the godly venite benedicti come ye blessed of my Father receiue the kingdome prepared for you from the foundation of the world O most blessed and ioyfull word Venite come ye Come from the troublesome sea of this world wherin ye haue beene tossed into the quiet Hauen of peace A blessed change for Gods children Come from your sorrowfull warre vnto ioyfull triumph Come from exile vnto your country from your earthly cabbins vnto caelestiall and stately palaces from your poore cotages vnto a kingdome To conclude come ye from labour vnto rest from misery vnto ioy from earth vnto heauen where ye
shall inioy pleasures without end treasures without measure and vnspeakable glory for euermore Better is pouertie with a good conscience then all the pompe and pelfe of the world without S. August in Psal 110. The day of iudgement a ioy to the godly but terrour to the wicked O terque quaterque beati O thrice and foure times nay thousand times ten thousand times happie shall they be whom this blessed sentence shall embrace who would not for a little space in this life indure any misery and vndergoe any torments to keepe faith and a good conscience that hee may inioy this blessed sentence with what ioy and comfort may the godly expect this ioyfull time although the wicked cannot thinke of it but with terrour For as S. Augustine speaketh Iudicum formidandum malis propter paenam amandum bonis propter coronam This diuine iudgement it is to be feared of the wicked because of their punishment but to bee loued of the godly because of that blessed crowne they shall then inioy it should therefore be ioy vnto Gods children as it is terrour vnto the wicked Terrour vnto them because of that fearefull sentence which shall bee pronounced against them in that second iudgement when Christ Iesus shall speake vnto them not with a veni come thou blessed but with an Abi A fearefull separation goe thou cursed not with an euge well done thou good and faithfull seruant but with an apage away thou wicked and sloathfull seruant depart into euerlasting torments prepared for the diuell and his angels O most horrible sounding thunderclap O fearefull lightening woe vnto them A horrible thunderclap for the wicked whose heads and hearts shall be smitten with thy terrour thou sendest the wicked into tormenting flames but how many houres or daies or monethes or yeares shall they remaine in that scorching fire their houres cannot bee numbred their monethes measured nor their yeares determined their houres are eternall their yeares eternall and their fire eternall for that fire hath no end into fire they are sent and in fire they shall bee tormented for euermore For as the shippe beeing oppressed with bellowing waues The soule of man like a shippe sinketh downe to the bottome of the sea so the damned beeing loaden with the fearefull billowes of Gods anger sinke downe to the bottome of hell from whence they shall neuer arise The Marriners that carried Ionah Ionah 1.5 fearing the danger of the sea call forth their goods and lightened their shippe now the soule of man is as it were a little shippe tossed too and fro in the troublesome sea of this world and beeing heauie loaden with the grieuous weight of sinne is almost euery moment readie to suffer shipwracke Beware of shipwracke O beloued seeing then the euerlasting flouds of Gods anger which shall ouerflow the damned in hell are so horrible and vnsufferable how willingly should wee cast out all things that may endanger this weake crasie and leaking shippe of our soules be they neuer so deare vnto vs rather then incurre this eternall and most fearefull shipwracke how willingly should we cast out the inâ—â—llerable burden of our sinnes and drowne them in the sea of repentance that our shippe may bee lightened and made free from this terrible danger Thus we should doe and thus if we doe happy and blessed shall wee be we shall be safe from the floods of Gods anger flames of his vengeance and be imbraced in the armes of his mercies Which mercies hauing now passed these two great and terrible iudgements of water and of fire noted in the two first colours of the Rainebowe the colour of water and the colour of fire commeth in the next place to bee spoken of The grace and mercie of God by which hee preserueth the world from that future destruction noted in the greene and gracious colour signifying the spring of Gods fauours and the summer of his mercies I haue set my Bow in the cloud and it shall bee for a signe of the Couenant betweene mee and the earth The greene colour noting the mercy of God by which he preserueth the world from destruction Ferus in Gen. cap. 9. Paraeus in Gen. cap. 9. Iustitiae quideÌ„ quod olim muÌ„dus propter impietatem aquarum diluuio iuste deletus sit vt Deum simili profanitate offendere metuamus misericordiae vero quod c vt ad amorem gratitudinem erga Deum excitemur Lament 3.22 Discamus ex Iride non iustitiae nostrae esse quod mundus non iterum deletus fuit aut deleatur sed diuinae misericordiae saith a good Interpreter We may learne from the Rainebow that it is not of our righteousnesse that the world hath not been destroyed or is not now brought to destruction but of the grace and mercy of God figured in the greene and gracious colour of the Bowe and a later writer agreeing with the former obserueth the same point after this manner Ex signo foederis diuinitus nobis proposito iustitiae pariter misericordiae recordemur from the signe of the Couenant proposed vnto vs from God wee are put in minde both of his iustice and mercie of his iustice in that hee destroyed the world with a deluge of waters to teach vs that we should feare to offend him with the like prophanenesse But of his mercy in that hee doth not destroy the world againe to mooue vs to shew our loue and thankefulnesse towards him for the same It is of the Lords mercy that wee are not consumed because his compassions faile not Lamen 3.22 For the mercy of the Lord is like a riuer of water flowing throughout all nations watering all generations and abounding throughout all ages the mercy of the Lord is like the sea compassing the earth on euery part the mercy of the Lord is like the Sunne shinning both vpon the good and bad vpon the iust and vniust it hideth it selfe from none but giueth preseruation vnto all it lifteth the wicked from the mire of iniquity and directeth the godly in the waies of piety it giueth all good things both temporall and eternall health beauty honours riches and strength and therfore I may conclude with the Prophet Dauid Psal 103. The mercy of the Lord is from euerlasting to euerlasting Psal 103.17.19 vpon them that feare him and his righteousnesse vnto childrens children the Lord hath prepared his seate in heauen and his kingdoms ruleth ouer all gouerning all things by his mighty power and conseruing them by his continual presence And therefore for this end according to that olde rule in diuinity Enter praesenter Polan syntag Deus hic vbique potenter God is here and God is euery where by his essence by his presence and by his power and S. Augustine pithily vpon the 6. of Matthew God is in himselfe S. August super illua Mat. 6 pater noster c Deus est in seipso sicut α
ω in mundo sicut rector author Angelis sicut sapor decor in ecclesiae sicut pater familias in domo in animo sicut sponsus in thaelamo in iustis sicut adiutor protector in râ—probis sicut pauor et terror as the Alpha and Omega the beginning and the ending he is in the world as the rector and author he is in the angels as the sweete sauour and splendour hee is in the Church as the Father of the Family in the house he is in the soule as the bridegroome in the bride-chamber hee is in the godly as their helper and protector and in the wicked as their feare and terrour But by his mercifull prouidence hee is gratious vnto all hee layeth the beames of his chambers in the waters and maketh the clouds his charriots and walketh vpon the wings of the winde hee watereth the hills from his chambers and the earth is filled with the fruite of his workes he causeth the grasse to grow for the cattell and greene hearbs for the seruice of men hee hath appointed the Moone for certaine seasons and the Sunne knoweth his going downe O Lord our God how manifold are thy workes in wisdome hast thou made them all the earth is full of thy riches thus doth God daily manifest his fauours to the whole world in keeping it from destruction and giuing all good things for the preseruation of the same But the cause of this loue is the free grace and mercy of God gratia dei dat homini vitam motum saith a learned writer the grace of God doth giue to man both life and motion Barrardius Tom. 2. lib. 6. cap. 13. and what is this world without the water of grace truely nothing but a dead sea or sodomicall lake in which nothing can liue Christ the Arke of grace Iohn 1.14 Coloss 2.3 Of this grace Christ Iesus is the Arke wherein it is kept for vs who was figured by the Arke of the testament who is full of grace and truth and in whom are hidden all the treasures of the wisedome and knowledge of God This grace is aqua Christi the water of Christ with which is his loue he doth sprinkle the soules of his seruants it is aqua Aâ—â—elorum the water of Angels with the taste of which they are refreshed as with the riuers of the waters of life it is aqua Hominum the water of men by which they are cherished as with the liuing fountaine of Gods fauours it is â—qua omnium the water of all things by which they are preserued in the loue and fauour of their gratious Creator to be short this water of grace floweth from God floweth vnto God and ascendeth towards heauen yea it bringeth men vnto God and into heauen Thus haue I shewed you the grace of God in generall let me speake somewhat of it in particular hee hath beene gratious vnto the whole world in preseruing it A description of the grace of God toward England and hath beene gratious vnto this land in preseruing vs. O England thou hast tasted in abundance of the riuers of Gods gratious fauours thou hast beene made rich with his loue tokens thou hast beene deckt with the ornaments of his graces he hath put a chaine about thy necke bracelets on thy hands and frontlets on thy browes he hath clothed thee with broydered worke and shed thee with Badgers skinnes he hath girded thee about with fine linnen and couered thee with â—ilke he hath made thee glorious with siluer and gold thou dost eate fine flower hony and oyle thou art exceeding beautifull and art prospered into a kingdome thy renowne is gone forth amongst the nations for thy beauty for thou art made perfect through the comlinesse which thy God hath put vpon thee his mercies are great vnto thee for hee deliuered thee from thy enemies on euery side both at home and abroad both ciuill and forraigne from the terrible Armado of the Spaniard in eighty eight from that horrible powder plot of the Papists with many other villanous treasons in latter daies of which thou mayest say with the land of Israel if the Lord himselfe had not beene on our side Psal 134.2 3 4. may England now say when men rose vp against vs they had swallowed vs vp quicke when they were so wrathfully displeased at vs the waters had drowned vs and the streame had gone ouer our soules but blessed be the Lord who hath not giuen vs ouer as a prey vnto their teeth the Lord hath deliuered thee from the sword from the famine and from the pestilence peace is within thy walles and plenteousnesse within thy palaces he hath filled thee with the flower of wheate and embraced thee with mercy and louing kindnesse O beloued vnspeakeable are the blessings The blessings of God towards England are vnspeakable and infinite are the graces which he hath manifested vnto vs hee hath giuen vs a gratious King a wise learned and vnderstanding Salomon whom God of his mercy long preserue amongst vs he hath giuen vs a royall Queene and a hopefull progenie for the continuance of his fauours whom God of his mercy long preserue amongst vs hee hath giuen vs a worthy carefull and vigilant Counsell with a wise Nobility a reuerend Clergie learned and religious Arch-bishops and Bishops conscionable graue and worthy Iudges all which God of his mercy long preserue amongst vs to be short he hath giuen vs famous vniuersities for the supply of our wants either in Church or common-wealth and for the encrease of learning and religion which God to the encrease of his glory long preserue amongst vs. And last of all which paralels all the rest for had we not that we had nothing he hath giuen vs the rich treasures of his glorious Gospell for the saluation of our soules which God of his vnspeakeable mercy long continue amongst vs and let euery true hearted Christian say Amen Thus hath God manifested his mercy to our whole land But once againe let mee turne vnto you yee religious and worthy Citizens and tell you what God hath done for your soules Infinite are the graces that God in his mercy hath bestowed vpon you I cannot number them he hath giuen you religious zealous and worthy Senatours discreet and wise Magistrates vnder our Royall Moses to carry the sword and to goe in and out before you with comfort and this grace be continueth vnto you still The Preachers appointed from all pâ—â—ts of the kingdome their incouragemeÌ„t prepâ—red by woâ—thy Benefactoâ—s Anno 1603. there died within with out Loâ—don of all diseases 38244. of the plague 30578 hee hath giuen you riches and treasures in great abundance he hath giuen you that most precious iewell of his blessed word after an excellent manner what countrey what nation what citie in the world doth inioy a more ioyfull supply of learned zealous and worthy Preachers continued vnto them after a more worthy order then
and thou shalt liue The couenant of grace Couenant of grace was that which God made with our first parents after their fall promising them eternall life and freedome from wrath in Christ Iesus the seede of the woman shall breake the head of the serpents Genes 3. Genes 3.15 The current of this is hoc crede viues Beleeue this and thou shalt liue The corporall couenant Corporall couenant concerneth temporall benefits and this is that which God made with Noah and his sonnes and their posterity for euer and with euery liuing creature vpon the face of the earth especially aymed at by Moses in the wordes of my text It shall bee for a signe of the Couenant betweene me and the earth 1. This couenant was made betweene God and the earth that is the inhabitants of the earth with Noah and with his seede after him God then was mindfull of vs before we were borne God mindfull of vs before wee were borne mindefull of vs not in anger but in grace much more will be not be forgetfull now while we walke in the path of faith and waies of righteousnesse 2. The mercie of God farre exceeds his iustice Againe this couenant was an euerlasting couenant not to continue for a short time but to the end of the world to shew that the mercy of God doth farre exceed his iustice for the rigour of his iustice was but for a little space in once destroying the world by water but his mercy is perpetuall in the continuall preseruation thereof For a moment in mine anger haue I hid my face from thee but with euerlasting mercy haue I had compassion on thee saith the Lord of hoasts Isaiah 54 8. Isaiah 4.8 To mooue vs to relye on Gods mercy in the depth of misery and to sing with the Prophet Dauid Sorrow may indure for a night Psal 30.5 but ioy commeth in the morning To conclude The spirituall couenant the fountaine of the corporall it shall be for a signe of the couenant betweene mee and the earth Of this couenant the Rainbow was a seale and as it sealeth this couenant so it signes in this that eternall couenant of God with his Church Ferus in Genes which is the fountaine and foundation of this Pactum hoc cum Noe praefigurauit faedus Christi cum Ecclesia saith one This couenant with Noah did prefigure that couenant of Christ with his Church spoken of Isaiah 54.10 Isaiah 54.10 Iris designat Christum qui est signum reconciliationis perfectae The Rainbow doeth figure Christ who is a figure of our perfect reconciliation a signe of our eternall friendship with God the Father and an euerlasting memoriall of our peace Christ the mysticall rainbow an euerlasting memoriall of our peace For although the Rainebowe the outward signe shall passe away with clouds yet notwithstanding the couenant of which it is a signe the memorial of our redemption that shall remaine for euer in the sight of God the Father and be visible in the flesh of his Sonne in the charactars of the wounds of his hands of his feete and of his side by which hee procured our most happie and endlesse peace Rom. 5.1 Actes 10.36 Ephes 1.6 Hebr. 1.14 Isaiah 11.6 Acts 4.32 Luke 2.29 Phil. 4.7 Ecclus. 2.14 peace with God the Father yea with the blessed Trinitie peace with the blessed and glorious Angels blessed and happy peace one Christian with another And last of all but not least of all peace of conscience which passeth all vnderstanding Which happy and endlesse peace with God the Father with the blessed Trinitie the glorious Angels the blessed Saints and our owne consciences with euerlasting blessednesse for euer God of thy endlesse mercie and most infinite grace graunt vnto vs to thy whole Church to euery one of thy faithfull seruants for the vnspeakeable loue and inestimable merits of thy deare Sonne our blessed Sauiour To whom with thee and the holy and most blessed Spirit one God in Trinitie and Trinitie in Vnitie be ascribed all honour glorie and power all might maiestie and dominion this day and for euermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉