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
Isaiah 5.8 Isaiah 3.15 5. Simony Quatuor ecclesias portes intra tur in omnes Câ—saris Simoni sanguinis atque dei Prima patet magnis numis paetet altera charis Tertia sed paucis quarta patere solet S Greg in Registrâ—â—ab 1. quest 1. cum â—mnâ—s au â—â—â—tia id â—â—rum sit seruitus quisquis hâ—nâ— maâ—â—â—in danâ—◠〈…〉 râ—gâ—â—â—ter â—n 〈◊〉 infideliâ—â—â—â—is petitionisubijcitâ—r etiaâ—si â—enere â—tdum verbis â—uâ—d neque faâ—ijs vidâ—atur and our prophane Atheists will boast of their bawdery Drunkennesse begins to quarrell and is angry that her daughter whoredome is preferred before her but I answer her greeting rayling with the Prophet Woe to the crowne of pride and drunkennesse of Ephraim and woe vnto them that rise vp early to follow drunkennesse and continue vntill night till the wine doe inflame them And ob that this City were free from these sinnes that it might be free from these woes but these are three vicious mothers that bring forth three venemous daughters oppression simmony and sacriledge which like the leane Kine of Egypt denoure all they meete with Hence commeth the crye oppression worse then the crye of the children of Israel against their Taske-masters in Egypt the poore labourer cryeth for vengeance against the Depopulator and the hunger starued tennant against the rent-racking landlord But woe bee vnto them that ioyne house to house and lay field to field till there bee no place that they may be placed by themselues in the midst of the earth and woe vnto them that grinde the faces of the poore saith the Lord or hoasts Simony is sister to Oppression for when the field is depopulated corne groweth scarce and therefore the oppressing Patron must part stakes with the Simonicall incumbant for ease of charge hence it commeth to passe that of those foure ordinary gates of entrance into the Church Caesaris Simonâ— sanguinis atque dei By fauour of Caesar of Simony of Friends and of God three of them are almost stopt vp and their passages growne ouer with grasse but the path of Simony is made a high way because shee hath played the ingrosser and bought the Monopoly of the rest Sacriledge is fellow heire with Simony and goeth to law with religion Non vndecuÌ„que tollere hoc est sacrilegium committere sed de Ecclesia qui aliquid futatur Iudae proditori comparatur for the right of the Church and it is to be feared without the mercy of God and fauour of the King that in many places they will be quite ouerthrowne witnes that abhominable crye of horrible Sacriledge that foundeth in the world where the godlesse depopulators haue inclosed fields townes Churches and all pulling those downe which their religious fore-fathers did build vp stopping their doores with thornes and their windowes with bushes yea couering their roofes with thatch nay leauing them naked or els turning these holy places into barnes or sheepe coates or other prophane vses so that for lacke of people the earth and bruite beasts may complaine to the Lord Psal 79.1 in the words of the Prophet O God the heathen are come into thine inheritance thy holy Temple haue they defiled and made Ierusalem an heape of stones many more are the crying sinnes of these daies but two especially had deed to be spoken of the first is Hypocrisie and dissimulation the second Schisme and diuision 7. Hypocrisie There is a crye of hypocrisie euery where to bee heard for how many are there that professe themselues to be the seruants of Christ and yet when occasion serues will haue concord with Beliall and serue the diuell that will make a shew of offering sacrifice vnto God in the temple of the Lord and yet ioyne themselues with Idolatours in the temple of idols that will serue the Lord at Ierusalem and yet offer oblations to the golden calues in Bethel and in Dan that will besure to verifie the prouerbe Run with the Hare and yet hold with the Hound professe simplicitie with the Sheepe and yet practise their subtiltie with the Foxes play on both hands like Ambo-dexters fit and frame and fashion themselues for all companies with the religious they will seeme religious and with the prophane they wil follow prophanenesse with the godly they will seeme to be godly and with the wicked they will practise iniquitie with the sober they will commend sobrietie but yet they will not cease to bee drunke with the drunken with the continent they will extoll chastitie they will not refraine the harlots houses to commit adultery To bee short they are like Ferrie-men looking one way but rowing another way bearing men in hand that they are trauelling forwards in the narrow way that leadeth vnto life when indeede they are walking forwards in that broad path that leadeth to destruction for what kinde of wickednesse will they not commit being intized vnto it by the deceitfull baits of profit and pleasure sabbath breaking sacriledge simonie vsury periury vilanie Stony ground Math. 13.21 and what not making shipwracke of faith and of a good conscience as the Apostle speaketh But such as those are receiue their seede amongst stones and therefore hindring the roote of the word by their stony hearts they obtaine only the leaues of profession and are altogether depriued of the good fruite of a true religion their faith is resisted by the stones of error their hope resisted by the waues of feare and their charitie resisted by the blustering windes of malice and enuy they are composed of inconstancy and therfore wanting the firme and stable pillars of faith hope and charitie their house of hypocrisie is suddainly ouerturned by that strong man the diuell more mightie then Sampson they themselues with their outside profession beaten to peeces in a moment The last sinne is schisme and diuision in the Church 8. Schisme and the cry of this is so grieuous that it grieues me to thinke of it much more to speak of it most of all to behold it amongst our selues In the primitiue Church Acts 2 46. they were all of one minde and all of one heart O happie vnion O blessed time but now how many minds how many schismes how many diuisions in the Church and that many times about shadowes about ceremonies about circumstances while let the substance goe one saith I am of Paul another I am of Apâ—llo another I am of Cephas another I am of Christ is Christ diuided did Paul die for you or was Apollo crucified certaine it is that you cannot diuide Christ though you may diuide our selues from Christ O then take heede of rending Christs seamelesse coate of making Schisme Christ seamelesse coâ—te must not bee rent and diuision in the Church labour to keepe vnitie with veritie and veritie with vnitie least Christ cast ye forth of the Church take his coate of protectioÌ„ froÌ„ you so being found naked in the stormes of misery ye perish in
honour of God who in this will be like the Rainebow though not in any thing they should like those who as the Bow appeareth onely in the day and not in the night so likewise immitating the Bowe Dissembling Christians they will make profession of Christ in the day time of prosperity but when the night of aduersitie approcheth they forsake their profession leaue Christ to himselfe rather then they will endure the least miserie for his sake or like those who as the Bow hath both endes downewards Os homini sublime dedit But couerous wordlings like bruite beasts looke euer downewards so they bend all their affections downwards casting their eyes vpon the ground searching greedily for the mucke and pelfe and vaine honours of the world but seldome or neuer lifting vp their hearts or eyes towards heauen to seeke for the riches and treasures thereof But we must not so immitate the Bow but as according to the opinion of the ancient the Rainebow letting downe her hornes vpon the earth Virgil. 1. Greg. Plaut Curcul Propertius lib. 3. cleg 4. Vitrunius lib. 9. cap. 4. Looke downward vpon Gods blessings and send vpward thy thankfulnes then will God send down his graces vpon thee doth draw vp the water from the fountaines to the cloudes which being turned into showers doe returne and water the fruites of the earth for which cause this phrase was vsed of them arcus bibit aquas the Bow doth drinke vp the waters which opinion Vitrunius defendeth calling the Bow a notable instrument by which God doth draw vp the waters from the earth into the ayre by this meanes to make the ground more fruitfull so likewise beeing inlightened with the heauenly brightnesse of Gods gracious Spirit and casting downe both our eyes to behold the infinite blessings of God vpon the earth we should be mooued by diuine contemplation to send vp the sweete smelling vapours of thankefull hearts towards the cloudes of heauen that being conuerted into the diuine showers of Gods mercifull fauours we may be made fruitfull with all spirituall graces whatsoeuer To conclude the Rainebow doth appeare in the cloude How long the Rainbow shall continue But there is a question demanded concerning the continuance of it how long shal it remaine be seene in the clouds It is reported that some holy men were of opinion Author Histor Scholast in lib. Genes cap. 38. that for fortie yeares before the day of iudgement and generall burning of the world there should be neither Raine nor Rainebowe to be seene But what these holy men were I cannot reade for I can finde none of the ancient Fathers vpon my Text to be of this iudgement yet it seemeth the ground and foundation of this opinion was that they supposed that generall burning of the world could not be effected without an vnspeakable precedent drinesse of the aire and an vnmeasurable abundance of drie exhalations and so much of this drie matter as they dreamed necessarie for the burning of the world could not be gathered but in a long continuance of time not possibly in lesse then in forty yeares and therefore for that time there should be neither Raine nor Rainebowe But in this reason that which is taken for certaine is not only vncertaine but most plainly false for that burning of the world shall not be effected by natural causes but by the supernaturall worke and diuine power of almightie God as the first iudgement was when the whole world except Noah and his family was destroyed with the floud And therefore there it no reason why there should not be both Raine Petitio principii and Rainebowe till the day of iudgment for both these shall passe away with the cloudes and not before And thus from the cloudes the scituation I passe to the vse of the Bow It shall be for a signe I haue set my Bow in the cloud 4. Part. it shall be for a signe Authore Socrat. apud Platonem and it shall be for a signe of the Couenant betweene mee and the earth This Iris or Rainebow is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greeke verbe which signifieth to speake because it is a speaking signe or visible word for it is signum pluuiae tum praeteritae tum instantis a signe both of raine that is past and of raine that is at hand and therefore it was feigned of the heathen poets to be nuncius Iunonis the messenger of Iuno and of others it was called Daemonis hoc est sapientis arcus the Bow of God or of a wise Creator because it is a signe of the diuine wisedome certaine it is that it is nuncius dei the messenger of God by which he doth testifie that he will no more bring a generall floud to destroy the world Two significations of the Bow This Rainebow hath two principall significations In the first one Phisicall or naturall the second metaphisicall or supernaturall In the first it is signum pluniae a signe of raine in the second it is signum serenitatis a signe of faire weather and this is aboue nature for all naturall Philosophy is ignorant of it onely the Church doth vnderstand it by faith out of the reueiled will of God that as often as the Bow doth appeare in the cloud we remember the couenant and promise of God that the world should neuer againe be destroyed with water But how can this be may some man obiect Whether the Rainbow was before the flood how is it possible that the Rainebow should be a signe that there should not follow a generall floud to destroy the world seeing the Rainebow was before the floud and then was no true signe of this as the euent did plainly testifie To this some haue answered that the Rainebowe was not before the floud so Saint Chrysostome Alcuinus and the interlinearie Glosse But without question this Rainebowe was before the floud although after the floud it was appointed for a signe S. Chrysost Hom. 28. Gen. First because God did cease from all the workes of creation the seauenth day Gen. 2.2 so that hee did not after create any new species or kindes of creatures and therefore it must needes follow that the Rainebow was created before the floud Pererius in Gen. Quarsum enim Deus hunc eâ—â—inem toto eo tempere impediuâ—ser quorsum â—a diuturno miraculo naturaleÌ„ Iriâ—is ac pluuiae generationeÌ„ prohibuisset Certe nulla ratio reddipotest cur Deus omissa naturali via refrigerandi terras pec imbâ—es tanto miraculo exundaÌ„tium terrestrium aquarum tandiu vti voluit Secondly God created the causes of the Bowe before the floud for there was not wanting the cloudes nor the Sunne nor a place where the cloudes might be set against the Sun vpon which the Sun shining the Rainebowe doth appeare And therefore since the causes of the Bowe were before the floud it must needs follow that the
sweete and heauenly petition of Stella vpon the 7. of Luke God my protector looke not vpon me but first looke vpon thine only sonne place betweene me and thee his Crosse his blood his passion his merits that so thy iustice passing through his bloud when it commeth at the last to me it may bee gentle and full of mercy And Anselmus who was sometimes Archbishop of Canterburie confesseth often in his Meditations that all his life was either vnprofitable or damnable whereupon at the last hee concludeth Quid restat O peccator nisi vt in tota vita tua deplores totam vitam tuam O wretched sinner what remaineth now to bee done but that in thy whole life thou shouldest deplore and bewaile the sinnes of thy whole life To bee short Lyranus an Interpreter approoued by the Papists themselues saieth plainely in his exposition vpon that sixt Chapter to the Romans and the 23. verse That eternall saluation doeth totally exceed the power of humane nature and therefore it cannot attaine vnto it but by the bountie of diuine mercie And last of all Cardinall Bellarmine himselfe that mightie Atlas of the Papall See in his fift Booke De Iustificatione and the seuenth Chapter after a long time he hath trauelled and wearied himselfe in the questions of Iustification at the last he holdeth it the onely Tutissimum the safest way of all to repose our whole trust and confidence in the sole mercy and fauour of God To these I might adde many more testimonies both of Scriptures and Fathers to confute this Romish assertion but I leaue it to the Schooles and conclude with that of S. Bernard Meritum meum miserationes Domini c. my merit is the mercy of the Lord I am not poore of merit so long as hee is not poore of mercy if his mercy be great then am I great in merit for this is the whole merit of man if he put his whole confidence in the Lord. 2. Wherefore Beloued we must not imitate the abhominable arrogancy All praise and glory to God Allexander 3. papa Frederico Emperat Acts monum volum 1. pag. 263. of that proude prelate of Rome who when he set his foote vpon the Emperours necke defended or rather cloaked his pride with a mihi petro to mee and to Peter must bee yeelded subiection when by his action it was euident that hee rather respected his owne pompouse pride then any honour that hee would attribute vnto Peter and therefore hee would not sing with that religious Kinge Dauid Non nobis Domine Psal 115.1 Feling Comment in Can. de iure iurando Ego N. Episcopus papatum Sanct. Romanae Ecclesiae regulas SanctoruÌ„ patruÌ„ adiutor ero ad defendendum retinenduÌ„ mutat per P. Greg. 13. in balla ad mauritiuÌ„ episc Imelacensem non nobis Not vnto vs O Lord not vnto vs but vnto thy name giue the praise but changeth his note and sings after another fashion like many of his adherents and too too many in the world mihi tibi da gloriam domine to mee O Lord and to thee giue the praise first to himselfe and after to God first respecting his owne profit and pleasure and after the seruice and glory of God Changing his note I say as his successours haue since changed that ancient forme of the oath in the Canon law giuen to the Bishops at their consecration to defend Regulas sanctorum patrum the rules of the holy Fathers and haue put in stead thereof regalia sancti Petri the royalties of Saint Peter all to maintaine their owne pompose pride and hatefull arrogancy Humility the duty of Gods children 3 But whatsoeuer grace is bestowed vpon vs wee must not be like this proude Antichrist or his ambitious traine to attribute any thing to our owne worth or dignitie but confesse rather with that good and humble Saint Basile in his tract of humilitie S. Basil Tract de humilitate This is our full and perfect reioycing in God when wee acknowlede our selues to be voide of any our owne righteousnesse and to be iustified onely by faith in Christ S. Austin in Psal 94. And with profound Saint August vpon the 64. Psalme If God should deale with vs according to our deseruings he should finde nothing but that he might condemne S. Hieron in Isa cap. 64. And lastly with S Heirom vpon Isai 64. chapter If we consider our owne merits we must be driuen to desperation S August de Ciuit. dei lib. 14. cap. 1. For S. Au. saith excellently in his 14. booke of the City of God and first chapter Omnes in mortem paena debita pracipites ageret nisi inde quosdam in debita dei gratia liberaret deserued punishment would cast all men head-long into hell vnlesse the vndeserued grace of God deliuered some men from it This is the resolution that becommeth the true seruants of Christ that humbling our selues wee may be exalted and confessing our owne vnworthinesse we may bee made worthy by the mercy of God in Iesus Christ 4. To conclude this part Alstedius in Theologia nat part 2. Albert. magn comment in metor Arist Dictus est Deus facundiae quod hominibus eloquentiam praestare putabatur God is the Authour of this Bowe which is speculum Solis the glasse of the Sunne and as Possidonius calleth it and vexillum Mercurii the banner of Mercury but not of that fained God who amongst the Pagans was accounted the God of eloquence but of that great and mightie God of wisedome of that glorious Monarch of heauen and earth and of this it is said that of all those things which are generated in the middle region of the aire there is nothing more beautifull to behold or more worthie to bee obserued then this Caelestiall Bowe But God is the Authour of it and therefore when wee behold the Bowe and consider the excellent beautie and admirable colour thereof wee must not with Cicero Cicero de natura Deor. demaund the question why this Bowe was not accounted in the number of those heathen gods for God is Inuisible Eternall and Infinite but in the Rainebowe there is no such thing And therefore wee must neither make it a god nor fixing our mindes vpon the creature stay there The creature not to be deâ—fied Eccles 43.11 12. but remember the Creatour and praise continually his glorious name wee must follow the counsell of the sonne of Syrac looke vpon the Rainebowe and praise him that made it very beautifull is it in the brightnesse thereof it compasseth the heauen about with a glorious circle and the hands of the most High haue bended it Psal 19.1 Wee should sing with the Prophet Dauid The heauens declare the glory of God and the Firmament sheweth his handie worke The Sunne the Moone the glorious Starres and beautifull Rainebowe doe all set forth the excellent dignitie of this most glorious and wonderfull GOD
and therefore wee may ende as the Prophet Dauid beginneth Psalme 8. Psal 8.1 the first verse O Lord our Gouernour how excellent is thy Name in all the earth who hast set thy glory aboue the heauens who hast diuided the channels for the ouerflowings of waters and made a way for the thunder who canst number the cloudes in wisedome and at thy pleasure stay the bottles of heauen Iob 38. who canst binde the sweet influences of the Pleiades and lose the bands of Orion who canst bring forth Mazaroth in his season and guide Arcturus with his sonnes in a word who hast created the light and the darkenesse the euening and the morning to praise thee who hast made the mightie Behemoth the great Leuiathan and the princely Lions for thy power who hast spread out the christ all heauens like a glorious Canopie and bedecked them with glistering starres more resplendent then the sparkling Diamonds and last of all who hast set thy Bowe in the cloude the beautifull Rainebow for thy glory and appointed it for a signe of the couenant betweene thee and the earth which is the second part of my text the signe it selfe the beautifull Bowe The second part The signe it selfe the Bowe I haue set my Bowe in the cloud and appointed it for a signe of the Couenant betweene and the earth 1. This Bowe without question is the Rrainebowe for first that is called a Bowe metaphorically because it is in forme like vnto a Bowe secondly there is no other Bowe placed of God in the cloudes besides the Rainebow yet some there hath bin who haue made question of this affirming that by this Bowe is vnderstood not that heauenly Bowe which we call the Rainebow but some other thing denotated by a metaphor of which companie Saint Ambrose was one S. Ambrose de Noe et arca cap. 27. But the reasons of this opinion are so weake that they deserue neither to be recited nor refuted and therefore with a learned diuine I will answer this question with the demand of another Pererius in Genes Quis est arcus qui in nubibus apparet cernitur ab hominibus nisi Iris what Bow is there that doth appeare in the cloudes or is seene of men besides the Rainebow or what else could be meant literally but the Rainebow which is mystically a signe of that couenant which God did then enter with mankinde The cause of the Bowe 2. The efficient cause of this Bow is primarily the almightie God who is primus motor causa causarum the first moouer and cause of all second causes whatsoeuer but secondarily the light or beames of the Sun in a hollow and deawie cloud of a different proportion right opposite to the Sun-beames by the reflection of which beames and by the diuerse mixture of the light and the shade there is expressed as it were in a glasse the admirable Rainebow and the beautifull colours thereof In this Bow I doe note first the forme of it Subdiuision 1. Circumstance The forme of the Bowe 1. Doctrine God is most prone to mercy Raban Percrius S. Ambrose in Genâ—s non dixit deus ponam in nubibus sagittam sed ponam arcum and secondly the beautifull colours that appeare in it The forme of the Rainebow is the figure of a semicircle or a Bow with the backe towards heauen the two ends towardes the earth And this is signum misericordiae a signe that God is more prone to mercy then to iudgement as interpreters well obserue and to signifie the same S. Ambrose noteth that God did not say I will put my arrow in the cloud but my Bow and the Bow doth not wound but the arrow since then it is arcus sine sagittis a Bow without arrowes it sheweth the Bow of Gods iustice which is called a Bow metaphorically and is placed like the Rainebow with the backe towards heauen and the two ends towards the earth To teach vs that God delights more in mercy then in iudgement and therefore hath made his Bow to want arrowes 2. God delights most in mercy and he neuer turneth this Bow to shoote the arrowes of his iudgements against vs but when we first shoote vp the darts of our sinnes against heauen and against him But then as God turned the ashes which Moses cast vp towards heauen Exod. 9.10 into a fearefull plague of boyles and blaines to the terrour of the Egiptians so doth he turne the darts of our sinnes into the darts of his iudgements and then he turneth his Bow and shooteth downe his arrowes to the destruction of the wicked and impenitent If a man will not turne he will whet his sword hee hath bent his Bowe and made it readie Psal 7.11 he hath prepared for him the instruments of death he ordaineth his arrows against the persecutors If men adde drunkennesse to thirst and prouoke the Lords anger against them If they mooue him to what his glittering sword and his hand take hâ—ld on iudgement hee will render vengeance to his enemies and plague them that hate him Deut. 32.41 42. he will make his arrowes drunke with blood and his sword shall deuoure the flesh of his aduersaries Thus did God with our first parents in Paradise he helde the bowe of his iustice with the backe towards heauen and the two endes signes of his mercy towards the earth and there was no token of his iustice towards them vntill Adam and Eue by breaking the couenant in fasting of the forbidden tree had darted the arrowes of their sinnes pride disobedience and contempt of the Commandement against God their Creator and then the Lord turneth his bowe and proceedeth in iustice against them punisheth the earth for mans sake Gen. 3 24. punisheth man with labour and paine to get his liuing punisheth the woman with sorrow in bringing forth children and lastly thâ—usteth Adam and Eue out of paradise And for euer had they and their posterity beene thrust out of the Paradise of heauen had not God of his vnspeakeable mercy giuen them a Sauiour the seede of the woman to breake the head of the Serpent Gen. 3.15 Gen. 4.11 12 Gen. 7.21 22 Gen. 11.8 Gen. 19.24 Ezec. 4.15 17 19. A motiue to repentance Thus did God with Cain with the old world with the builders or Babell the wicked Sodomites and diuerse others and thus will hee doe with all impenitent sinners whatsoeuer 3. And therefore if men will not bee drawne with the bands of loue and cordes of amitie yet let the consideration of Gods terrible iudgements the turning of the Bowe of his iustice Ioel. 2.12 Hâ—b Sâ—huna Sâ—hina inâ—â—rsio câ—nuersiâ—â— Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shooting down the arrowes of his vengeance vpon wicked and impenitent sinners be an inuincible argument to mooue and inforce them to a true and vnfeigned repentance to auert from their sinnes and conuert vnto God and that not in
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
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
iudgement not to be searched into Oraculum e schola Eliae Pet. Mart. loc Com. Three opinions concerning the day of iudgement who daring to outface the Sunne in beholding the bright shining of his glorious beames and searching into secrets not to be looked into haue dazelled their eyes and left their erronious opinions testimonies of their vile presumption Some like Lots wife haue not beene afraid to looke backe towards Sodome and to prie into Gods secret iudgements contrary to the admonition of the Angell yea to the doctrine of Christ himselfe setting downe and defining a determinate time to the day of iudgment producing an oracle as they faine from the schoole of one Elia a Iew by which they affirme that the world should continue sixe thousand yeares which they account thus two thousand before the Law two thousand vnder the Law and two thousand in the kingdome of Christ But for this prescription of time wee haue no warrant from the word of God and therefore we may iustly refuse it Others there are who differ but little from the former teaching that as God was sixe dayes in creating the world so he shall bee sixe dayes in gouerning of it accounting to euery day a thousand yeares and alledging for their ground that of the Prophet Dauid in the 90. Psal verse 4. A thousand yeares in thy sight Psal 90.4 are but as yesterday which is past But concerning that place of the Prophet the meaning iâ— that innumerable yeares is but as a short time with God And wee may as well say two thousand or ten thousand yeares are but as yesterday as a thousand since all is alike with God with whom there is neither Prius nor Posterius no difference of time for hee remaineth alwayes the same throughout all generations and his yeares haue no end Psa 102.27 And I am God Psal 102. â—7 Malac. 3.6 I change not and ye sonnes of Iacob are not consumed Malac. 3.6 we cannot therefore approoue of this neither because it cannot be prooued out of the word of God A third sort there is who affirme that as Christ was thirtie three yeares with his naturall body vpon the earth so he shall remaine thirtie three yeares with his mysticall body the Church accounting to euery yeare fiftie yeares making them like to the yeares of Iubely Leuit. 25.11 which did consist of fiftie yeares Leuit. 25 11. So that by this account it should be from the birth of Christ vnto the end of the world one thousand sixe hundred and fiftie yeares and therefore not aboue thirtie foure yeares to the day of iudgement But all these are figmenta hominum the deuises of men and therfore not to be beleeued S. Aâ—gust ad Hâ—sichâ—â—n Excellent is that answere of S. Augustine vnto Hesichius to whom enquiring curiously of the end of the world S. Augustine answereth Se non audere spacia seculorum vsquâ— ad finem mundi aut metiri aut enumerare that he durst not either number or measure the times of the ages vnto the end of the world because it is written Of that day and houre knoweth no man no not the Angels in heauen Math. 24.36 Math. 24.36 It is sufficient for vs to know that it is the last time and therefore not long to the day of Iudgement These are the last times S August in Genes lib. 1. Sixe ages of the world and end of the world For as S. Augustine obserueth in his first booke vpon Genesis there are sixe ages of the world the first from Adam vnto Noah the second from Noah vnto A raham the third from Abraham to Dauid the fourth from Dauid to the captiuitie of Babylon the fift from the captiuitie of Babylon vnto Christ and the sixt and last from Christ vnto the end of the world And of these ages fiue are wholly passed already and of the sixt and last there are 1616. yeares expired 1. Cor. 10.11 and therefore if S. Paul in his dayes affirmed vnto the Corinthians that the ends of the world were come vpon them 1. Peter 4.7 and S. Peter in his time that the ende of all things was at hand which is aboue fifteene hundred yeares since 1. Iohn 2.18 then may wee iustly verifie with S. Iohn that it is the last time and with S. Iames that the Iudge standeth before the doore Iames 5.9 Signes of the day of iudgement of two sorts Seeing almost all the signes that were to come before the day of Iudgement are already past and expired or else now manifest in the world for these signes are of two sorts the first Signa praecedentia precedent signes the second coniuncta or rather concomitantia as the Logicians speake signes accompanying the day of iudgement Of the first sort there are diuers noted in the Scripture as the preaching of the Gospell throughout all nations Mat. 24.14 2. Thes 2.3 2. Tim. 3.1 2 3 4 5. Math. 24.6 7. Rom. 11.25 26. the comming of Antichrist the departing away from the faith the generall corruption of the world and vniuersalitie of iniquitie warres and rumours of warre deadnesse of heart with carelesse securitie and last of all the calling of the Iewes But of time and manner and where it is not yet concluded amongst learned Diuines Howsoeuer the most of these signes are fulfilled alreadie And for the second sort they are set downe by our Sauiour Mathew 2â— Math. 24. â—here shall bee signes in the Sunne in the Moone and in the Starres and then shall appeare the signe of the Sonne of man in heauen and all the Tribes of the earth shall mourne and they shall see the Sonne of man comming in the cloudes of heauen Reuel 1.7 with power and great glory Fearefull and terrible shall these signes bee And therefore while the Sonne of righteousnesse CHRIST IESVS is in the signes of mercie Sol Christus luna est â—â—clesâ—a and the Moone in the fulnesse of grace before the Sunne bee turned into darkenesse and the Moone into blood while God doeth with patience expect our conuersion Conuersâ—on necâ—ssâ—ry in the time of meâ—â—y Hebr. 12.29 Greg in Hâ—m 13 in Euang. let vs turne vnto him lest when he shall passe to the signes of iustice hee punish with the seueritie of his iudgements For our God is a consuming fire saith the Apostle And S. Gregorie Hom. 13. vpon the Euangelists Deus quos diu vt conuertantur tâ—lerat non conuersos durius damnat those whom a long time God doeth suffer expecting their conuersion not being conuerted hee condemneth them with the greater seueritie Dulcis rectus dicitur Dominus the Lord is said to be gracious and righteous Psalm 25.7 Psal 25.7 Hee is now gracious because hee doeth offer the sweetnesse of his mercie vnto the wicked that they might not perish but in the daye of iudgment he shall bee found iust and righteous because he wil iustly condemne those then
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
worthy to bee drowned with a floud of Gods vengeance though we are not bound to be superstitious yet fitting it is that we should not forget Gods infinite loue and mercy towards vs. Allegorie 1. The rainbow a signe of the Gospel Againe it shall be for a signe Allegorically this Rainebow is a signe of the euangelicall Law for as the Rainebow being set for a signe did shew forth peace pardon and glory so the euangelicall law brought with it grace remission of sinnes and promise and assurance of eternall glory in the heauens Secondly this Rainebow doth signifie the incarnate word of God Allegorie 2. God in the flesh or the humanity of Christ and that after a manifold analogy A manifold Analogie betweene Christ and the Bowe and similitude betweene them For first as the Sunne shining in the Cloud doth beget a glorious and beautifull Bow so the eternall word of God that most powerfull Sunne of righteousnesse shining in and vpon our humane nature did as it were beget a glorious and blessed Redeemer after a diuine and wonderfull manner Secondly as the rainbow was a Symbole of peace in the time of Noah so the incarnation of Christ was the reconciliation of the world Thirdly the two hornes or ends of the Bowe may signifie the two natures of Christ his diuine and humane of which the hidden and inuisible string is like vnto the secret and admirable hypostaticall vnion of his two-fold nature Fourthly in the Rainebowe there is a three-folde colour and so likewise in Christ for Christ was Caerulean or Caelestiall by prayer hee was greene and flourishing by the flowers of spirituall graces and heauenly vertues of which hee was full as Saint Iohn speaketh Iohn 1. verse 14. Ioh. 1.14 And hee was redde by his bloud shedde vpon the Altar of the crosse by treading the winepresse of Gods wrath alone by which his raiment was stained as the Prophet speaketh Isaiah 63.3 Fiftly as from this Bowe are sent forth diuerse secret sweete and comfortable vertues amiable to the flowers of the earth so likewise from that mysticall and heauenly Rainebow Christ Iesus are sent downe many sweete comfortable and hidden arrowes of diuine loue with which his blessed spouse being wounded to the heart sings in her passionate loue to Christ her husband stay me with flagons comfort me with apples for I am sicke of loue Sixtly as this Bowe is imbrifera a Rainie-bowe Cant. 2.4 so likewise was that diuine Rainebow Christ Iesus when one the day of Pentecost he did shower downe in abundance the sweete raine of heauenly grace and caelestiall doctrine into the hearts of his Apostles doth continually shower downe his infinite blessings vpon his seruants In a word this Rainebow being a semicircle descending towards the earth and ascending towards heauen may fitly shew Christ descending towards the earth to take our nature vpon him to free vs by his passion from the wrath of his father and his ascension to prepares a place for vs where we shall one day liue and reioyce with him in glory and happinesse for euermore And thus doth the Rainebowe figure that heauenly Bowe Christ Iesus Or otherwise this Rainebow is a figure of Christ In another manner the Rainebow is a figure of Christ the clouds may signifie his body the threefold colour his threefold substance his flesh his soule and his diuinitie or his threefold supreame dignity spoken of by the Prophet Isaiah of King of Iudge and of Lawgiuer or last of all his threefold spirituall office of King Priest and of Prophet Perâ—rius in Genes To be short the Philosophers teach that the Rainebow doth consist of a threefold substance the earth the water and the aire from whence doth arise the threefold varietie of his colour of greene redde and watery And by this is insinuated the greatnesse of diuine mercy Gods mercy in a threefold respect manifested vnto men in a threefold respect in the state of nature of the law of Moses and of the Gospell in the state of creation of naturall corruption and spirituall grace in the grace of predestination from all eternitie of iustification in time and of glorification beyond all time But I dwell too long in these Allegories yet once againe It shal be for a signe We reade in the Scripture of diuers apparitions of this glorious Bow in the vision of the diuine maiestie Ezek. 1.28 which was shewed to Ezekiel the brightnesse of the glory of God was like vnto the Bow that is in the cloud in the day of raine In the Reuelation to that Euangelicall Prophet S. Iohn Reuel 4.3 Polan de Sacramento faderis there was a rainbowe round about the throne in sight like vnto an Emerald A Rainebowe to signifie that God was mindfull of his couenant with Noah and with his posteritie In sight like vnto an Emerald to shew the mercy of God towards the penitent whom God doeth refresh with a gracious countenance Pererius in Genes A Rainbow compassing a throne the Rainebow signifieth the mercy of God and the throne his Church to shew that God doeth protect and defend his Church with perpetuall mercy as the Rainbow did compasse the throne Lastly in another vision S. Iohn beholdeth a mightie Angell come downe from heauen Reuel 10.1 Angel Christ Cloude Humanitie Rainbowe Couenant cloathed with a cloud and a rainebow vpon his head his face shining like the Sunne and his feet as pillars of brasse A mightie Angel that is Christ Iesus clothed with a cloud that is his humanitie and hauing a Rainebow about his head to shew that he is the Author of the couenant and of our reconciliation with God figured likewise by the Rainbow in my text But I passe to the last part of my text the intimation of the internall significate in the last words Of the couenant betweene me and the earth Of which I will giue a touch and so conclude The fift part Couenant Erit signum foederis it shal be for a signe of the couenant that is a signe which shall seale and confirme that couenant which I haue entred with mankind as the seale of a King confirmeth the Charter granted to his subiects nay much more firme for that may altar because it is from man but this is vnchangeable A twofold Couenant because it is from God This Couenant which God hath entred with mankind is twofold a spirituall couenant and a corporall couenant The spirituall couenant doth consist of two branches the first the couenant of works and the second the couenant of grace Couenant of workes The couenant of works is that which God made with our first parents before their fall promising vnto them eternall happinesse if they continued obedient vnto his commandements which were dictated vnto them as by word of mouth and written in their hearts by the power of his Spirit The current of this was Hoc fac viues doe this
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉