The Rainbow — Immanuel Bourne

The Rainbow · Immanuel Bourne

A SERMON Preached at Pauls Croſſe the tenth day of Iune. 1617.

GENESIS 9.13.

I hauehave 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 eueryevery thing there is ſet time, yea, an appointed time to eueryevery purpoſe vnderunder 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 hauehave broken this golden thread of beautifull order; I ſhould fitly hauehave ſpoken, foreign, in the time of Pentecoſt, concerning Pentecoſt. Yet becauſe I doubt not, but you hauehave oftentimes heard this learnedly and religiouſly handled already; I hauehave 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 hauehave choſen this portion of Scripture which I hauehave now read vntounto you; I hauehave 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 vntounto the olde world, in deſtroying them with a fearefull deluge of waters, for their abominable impietie, and wilfull impenitencie, and declared his gracious fauours vntounto 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 eueryevery liuing creature, vponupon 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 hauehave 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. vſus. 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 hauehave 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 hauehave 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 hauehave created the heauens and the earth, and eſtabliſhed them by the word of my power, who hauehave made a way in the ſea, and a path in the mighty waters,Iam. 1.17. Pſallam nomini tuo Excelſe. who hauehave ſpread out the firmament like a curtaine, and giuen the Sea her bounds, and Starres and Planets their ſeuerall influences, who am foreign 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 onelyonly Lord and gratious deliuerer, beſides whom there is no Sauiour, in a word, I who hauehave deſtroyed the old world, with aboundance of waters, and hauehave ſaued thee my ſeruant Noah, Gen. 7.23.and thy family in the multitude of my mercies, I euen I hauehave 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 foreign, the free gifts of grace,Rom. 5.8. 1. Iohn 4.10.19. and louelove tokens of a fauourable God; and therefore St. Iohn tells vsus in this is louelove, not that we loued God, but that hee loued vsus, and ſent his Son to be the propitiation for our ſins, and we louelove him becauſe he loued vsus firſt,S. Auguſt. Tom. 7. lib. de bono perſeuerantiae. cap. 21. of this louelove S. Auguſt. ſpeaketh excellently, Deum non diligeremus, niſi prius dilexiſſet nos, & feciſſet dilectores ſuos, we ſhould not hauehave loued God, except he had loued vsus firſt, & made vsus to be louers of him and he giueth the reaſon, quoniam charitas ex ipſo eſt, becauſe the fluent ſtreames of louelove and charitie doe flow from him, and not from vsus.S. Bernard. lib. de amore c. 4. Quē admodum Nilus fluuius, Egyptum inundam vbertate compl…t, ita diuinae miſeric…rdia flam…n, orbem velu…i in…d…tus C…ſtibus. l…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 am…s. When thou loueſt vsus, O God, thou loueſt vsus not, but for thy ſelfe, the abounding Sea of diuine louelove it is in thee, and not in vsus, from whence the riuers of heauenly graces doe flowe foorth moſt plentifully, and water all creatures vponupon 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 vntounto vsus, (and much leſſe that eſpeciall grace of eternall happineſſe) it is not giuen vsus (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 hauehave 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 vnderunder 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 giuegive vntounto 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 vntounto that of the Prophet Dauid, he crowneth vsus 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 hauehave 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 & paſsion…m, & merita ita vt cum tua iuſtitia per ſanguinem & merita tui filii pertranſeat, cum tandem ad me perueniat iam manſ…ueta & miſericordia plena ſit. Anſel in m…dit Lyran. in Expoſ. Epiſt. ad Rom c. 6. 23. Bell. l. 5 de Iuſt. c. 7 propter incertitudol…m propriae iuſtitiae & periculum manis gloriae tutiſsimū est fiduciam totā in ſola Dei miſ… recordia & benignitate reponere. S. Bern. Se… 68. Hoc totū eſt hominis meritum ſi totam…h…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 ſweete and heauenly petition of Stella, vponupon the 7. of Luke. God my protector, looke not vponupon me, but firſt looke vponupon 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 vponupon 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 vntounto it, but by the bountie of diuine merciemercy. 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 onelyonly 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 vponupon 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 vntounto 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 Sanctorū patrū adiutor ero ad defendendum & retinendū. mutat. per P. Greg. 13. in balla ad mauritiū epiſc. Imelacenſem.non nobis. Not vntounto vsus O Lord, not vntounto vsus, but vntounto thy name giuegive 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 giuegive 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 hauehave 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 hauehave 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 vponupon vsus, 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 onelyonly by faith in Chriſt.S. Auſtin. in Pſal. 94. And with profound Saint Auguſt. vponupon the 64. Pſalme, If God ſhould deale with vsus according to our deſeruings he ſhould finde nothing but that he might condemne,S. Hieron in Iſa. cap. 64. And laſtly with S Heirom vponupon 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 vponupon the creature, ſtay there,The creature not to be de… 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 vponupon 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 hauehave 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 hauehave 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 vntounto a Bowe; ſecondly, there is no other Bowe placed of God in the cloudes, beſides the Rainebow; yet ſome there hath bin who hauehave 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 Gen…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 vsus 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 vsus, 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 h…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 th…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 louelove, and cordes of amitie, yet let the conſideration of Gods terrible iudgements, the turning of the Bowe of his iuſtice,Ioel. 2.12. H…b. S…huna & S…hina: in…rſio & c…nuerſi…. Grace, foreign. & ſhooting down the arrowes of his vengeance vponupon 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 vntounto 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 vntounto 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, vntounto 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. I…han. in his tractate vponupon Iohn. Becauſe they giuegive part vntounto God, and part vntounto the diuell, iratus deus quiaſit ibi pars diabolo, diſcedit, & totum diabolus poſſidet. 1. Sam. 15.36 1. Sam. 18.10God 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 vsus 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 vponupon vsus.

And that in this life while wee hauehave 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 onelyonly hemiſphere aboue the earth and not vnderunder 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 merciemercy, they ſhine onelyonly in one hemiſphere that is dum ſuper terram viuimus, while we liue vponupon the earth, in the other they ſhall not ſhine to the impenitent at the day of iudgement, theſe will not appeare vntounto 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 vsus 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 vsus ſo inioy this world, that we may hauehave 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 vsus 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 vponupon 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 vsus 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 vponupon 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 vponupon 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 eueryevery faithfull ſubiect of this heauenly King, doeſt thou in feare, and louelove, 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 louelove, with the double Rainebow of ioy, comfort, and happineſſe, for euermore.

10. To be ſhort the forme of the Rainebow is glorious,The wiſedome of man is blinde in the knowledge of God. yea it is ſo intricate, that wee cannot fully vnderſtand the nature of it, nor ſearch into the ſecrets of the glory thereof. And therefore here we may learne to acknowledge our own imperfection, and reaſon thus with our ſelues, If his workes be ſo glorious, that we cannot comprehend the excellency of them, it is no meruaile then, that our mindes are ſo darke, and our vnderſtandings ſo blinde, in the knowledge of God, of his nature, of his eſſence, of his glory, and of his moſt wonderfull properties.

11. Laſt of all S. Ambroſe obſerueth, that the forme of this bowe, doth note myſtically the clemency of God,Afflictions for the good of Gods children. for being a bow bent, but wanting arrows, it ſheweth that God giueth vsus a ſight of afflictions, rather to affright vsus from our ſinnes, then to ſmite vsus to our hurt.

How then ſhould we take heede, that wee prouoke not by our ſinnes this louing God, who is ſo full of clemency and mercy towards vsus.

A threefold analoy betweene the Bow and the mercy of God.And of this miſticall ſignification of the Bowe, there is a threefold reaſon, taken from a threefold analogy betweene the Bowe and the mercy of God: the firſt becauſe this Bowe was in the time of Noah a ſigne of peace, of reconciliation, and of the Couenant betweene God and men, and therefore may well note the mercy of God,Ticonius Hom. 2 in Apocal. Rupertus & Mercerus in Geneſ. for which cauſe, of ſome interpreters, Iris is called foreign that is peace, becauſe it did teſtifie that God was at peace with men.

Secondly, this three coloured Bowe, with her diuerſe colours, and ſweete ſhowres, doth recreate, and refreſh the earth and ſo doth the mercy of God.

Thirdly, as the ſemicircle doth appeare onelyonly in our hemiſphere, in this life, ſo doth the mercy of God. And therefore how dangerouſe is the eſtate of thoſe whom the Papiſt ſhut vp in purgatory; (for they themſelues know not how many yeares) after this life: ſince there is no mercy then to bee granted vntounto them. O vnmercifull and terrible doctrine to frye mens ſoules ſo long in the flames of purgatory: before they ſhall receiue any part in the ioyes of Paradiſe.The doctrine of Purgatory againſt the glory of Gods mercy, and derogatory to the paſſion of our Sauiour.

But this is impious againſt the glory of Gods mercy, and derogatory to the paſſion of our Sauiour; for it is euident by the Scripture, that our bleſſed Lord and Sauiour Chriſt Ieſus by his one oblation by himſelfe once offered, hath made a full, perfect, & ſufficient ſacrifice, and ſatisfaction for the ſinnes of the whole world, and this the godly are made partakers of in this life, by a true and a liuely faith, and therefore we neede not Purgatorie to purge vsus after our death, ſince the bloud of Ieſus Chriſt cleanſeth vsus from all ſinne, 1. Iohn 1.7.1. Iohn 1.7. And if from all ſinne, then certainly Popiſh purgatory muſt needs be excluded. For the Arke, and Dagon, Chriſt, and Beliall, the paſſion of our Sauiour, and Popiſh purgatorie, can in no wiſe agree together.

And thus from the forme, caſt your eyes vponupon the beautifull colours,2. Circumſtance the colours of the Bowe. which are the ſecond thing I obſerued in the Bowe, I hauehave ſet my Bowe in the cloude, and it ſhall bee for a ſigne of the couenant, betweene mee and the earth.

This Bowe is called of the Greeke poets foreign,foreign, ab admiratione Garcaeus. Doct. de meteor. Plato in Theoeteto Iridem Thaumantis filiam propter admirationem dictam cenſuit. Ariſt. lib. 3. cap. 4. meteor. Aquinas in Ariſt. meteor. or Thaumantis ſiue admirationis filia, the daughter of Thaumantes, or of Admiration, becauſe of all the meteors, it worthy of admiration, in reſpect of the admirable, and beautiful colours that doe appeare in it; Theſe colours that appeare in the Rainebowe, they are principally three.

The firſt foreign, the Coerulean, or waterie colour.

The ſecond foreign, the yellow, or fiery colour.

The third foreign, the graſſie, or greene colour.

And the reaſon why three colours only, doe principally appeare in the Bowe, is (as Philoſophers teach) becauſe there are only three places in the cloude, from which there is a diuerſe refraction of the light, and the ſhade, namely, ſupremus, medius, & infimus, the higheſt, the middeſt, and the loweſt, and therefore there can be but three principall colours.

The Watery colour, doth note the firſt generall iudgement, wherein the whole world was deſtroyed with water.

The Fiery colour the ſecond, in which the whole world ſhall be deſtroyed with fire.

The Greene colour which is a flouriſhing, and gratious colour, the preſent eſtate of grace, and mercy; by which God doth preſerue the world, from that future deſtruction; And this obſeruation agreeth well, both with the nature, and order of theſe colours; the nature is euident, and the order is correſpondent;Aquinas loco citat. For in the Rainebowe there is firſt the Watery colour; ſecondly, the Greene colour, and laſt of all the Fiery colour.

To ſhew firſt, the iudgement of water paſt, next the ſtate of grace preſent, and laſt of all the iudgement of fire to come; But I will ſpeake firſt of the Iudgement, and after of mercy, and firſt of the firſt iudgement, noted in the firſt colour of the Bowe, the colour of water.

Admoniat Iris primò horrendi illius iudicii, quod in diluuio oſtenſum fuit; (ſaith a good Interpreter) The Rainbowe doeth put vsus in minde,The waterie colour noting the firſt iudgment. Ferus in Geneſ. firſt of that horrible iudgement paſt, which was manifeſted in the flood: and of this the ſame writer doeth ſet downe this profitable vſe, Hinc veniemus ad cognitionem peccatorum, hinc diſcemus timere iudicium; Hence let vsus come to the knowledge of our ſinnes, hence let vsus learne to feare iudgement.

Subdiuiſion.In this iudgement I find two things remarkeable: Firſt, their Sinne. And ſecondly, their puniſhment.

The ſinne of the old world intolerable.1. Firſt, their ſinne was intollerable; for it was vniuerſally ſpread ouer all kinde of people, ouer all parts of the world; It had continued almoſt a thouſand, or at leaſt ſeuen hundred yeares, from the tranſlation of Enoch, when eſpecially it began to increaſe, (as interpreters well obſerue) they were poſſeſſed with a deadneſſe of heart,Parreus in Geneſ. and careleſſe ſecuritie, with contempt of Religion, with contempt of Noah the Preacher of righteouſneſſe, and with contempt and deſpiſing of God himſelfe: To conclude, ſo hatefull was their ſinne in the ſight of God, that it repented the Lord, that hee had made man on the earth, and it grieued him at his heart. 2.No repentāce properly in 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 foreign, figuratiuely, foreign, 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, foreign. 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 vponupon Iob, quia ipſe immutabilis, id quod voluerit mutat, paenitere dicitur, quamuis rem mut…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. Secundū 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 vnderunder 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 onelyonly 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 hauehave 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 onelyonly 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 onelyonly 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 vsus to remooue our ſinnes. yet take pitie vponupon the bruite beaſts, vponupon the creeping things, vponupon 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 vponupon thy ſeruants, vponupon thy little children, vponupon 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 adamāts.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 hauehave often heard of that ineſtimable louelove of God towards mankinde, in that hee ſpared not his owne Sonne, but gaue him to the death for vsus miſerable ſinners; yet are they nothing hereby mooued to repentance, although they hauehave often heard of that vnſpeakeable louelove of Chriſt, in that hee ſpared not his owne life, but offered vp his body vponupon the Altar of the Croſſe, a ſweet ſmelling incenſe of reconciliation to God his Father for our redemption: yet are they nothing hereby mooued to repentance. In a word, they can neither be mooued by threatnings, nor by promiſes, by iudgements, nor by mercies, by the terrible deſtruction of the old world, nor by the bitter paſſion of Chriſt.

And this is common in this age of the world,The commō diſpoſition of this age of the world. as it was common in the dayes of Noah: yea, if wee make a paralel, and compariſon betweene the ſinnes of this age, and the impieties of the old world, wee ſhall finde that the iniquitie of theſe daies, is as great, if not greater, then euer were the ſinnes of the olde world. And therefore I may ſay to the men of this age, as our Sauiour ſaid to thoſe Iewes (who demaunded the queſtion concerning the Galilaeans, whoſe blood Pilate had mingled with their ſacrifices: and of thoſe eighteen, vponupon whom the tower of Siloe fel,Luke 13.5. and ſlew them) except ye repent, ye ſhall all likewiſe periſh: For if God ſpared not the Angels which ſinned,2. Pet. 2.4, 5, 6 but caſt them downe to hell, and kept them in chaines of darkeneſſe, reſerued to iudgement. If hee ſpared not the olde world, but ſaued Noah the eight perſon, a Preacher of righteouſneſſe, bringing in the flood vponupon the world of the vngodly: If hee ſpared not the Cities of Sodome and Gomorrah, but turned them into aſhes, and condemned them with an ouerthrow, making them an example to thoſe which afterward ſhould liue vngodly. Then certainely, neither will hee ſpare this age of the world, except in time they turne from their ſinnes: and therefore I may iuſtly ſay with our Sauiour, Except they repent, they ſhall all likewiſe periſh; the reaſon is, becauſe the ſinnes of this age, doe paralel the impieties of the old world, which wil euidently appeare, if we make our compariſon.

For firſt, the ſinne of the olde world was exceeding great, beeing vniuerſally ſpread ouer all parts of the world, ouer all ſorts of men. And is it not ſo in this age of the world? Who can ſay, Munda est vita mea; my life is cleane, and I am free from iniquitie: there is none I am ſure: for all fleſh hauehave corrupted their wayes; yea, the greater ſort of men continue in their ſinnes, and goe on forward in their wickedneſſe, metamorphizing themſelues into bruitiſh creatures, by their vnreaſonable impieties, and beaſtly iniquities.

*1. Paralel. Plat. … l…ibus Crudel…as in ba…ath … t…nta… …cit, v… de nu… …am eg…t …iui…tu…. S. Aug. in Ser. Auarus veluti inf rn…s omnia deuorant villet nullum hominē eſſe, vt omnia ſolus poſsideret. S. Aug. de verbis Dom. Inuidia …ſt ſilia ſuperbiae. ſed iſta mater ſuperbia n…ſcit eſſe ſterilis vbi fuerit, continuo parit, ſuffoca matrē, & non erit ſilia 2. Sam. 20.9. S. Greg. lib. 8. moral. Quid eſt vita hypocrita niſi quaedam viſio phantaſmatis qua hic oſtendit in imagine quod non habet in veritate.Some are like Lions, in their abominable crueltie, eating vp the earth with opp…ſſion, and ſacriledge, without any merciemercy, pittie, or compaſſion. Some are like Tygars, in their raging violence, deuouring all that commeth to their handes, without any reſpect either of God, or of men. Some are like vntounto Foxes, in their craft and ſubtiltie, delighting in nothing but guile, and deceite. Some are like Serpents in their malice and hatred, as if they were compoſed of enuie and gall. Some are like Syrens in their wicked hypocriſie, they will ſpeake faire to a mans face, till they hauehave him in their compaſſe, and then they will deuoure him in their blood-ſucking tyranny. Some are like Apes in their apiſh imitation, Proteus like, changing themſelues into all ſhapes, that they may bee fitted for all companies. Laſtly, ſome are like Aſſes in their ſottiſh ignorance, and ſenſeleſſe ſecuritie, beeing nothing affrighted, with the feare of Gods iudgements, nor mooued with his mercy, But as if their conſciences were ſeared; in deſpite of reprehenſion, will continue impenitent, and conclude, ſome are like dogges,2. Peter 2.32. that returne to their vomit of ſinne, and like the Sow that was waſhed, to the filthy puddle, of their hatefull impieties. And therefore I may ſay with our Sauiour, except they repent, they ſhall all likewiſe periſh.

Secondly,2. Paralel. the ſinne of the old world was exceeding great, for it was come to the height of impietie, And is it not ſo in this age? was their euer more ſhameleſſeneſſe in ſinning, then in theſe daies? was their euer leſſe conſcience of iniquitie, then in theſe times?

It would bee too late for mee, to tell you, what a floud of vngodlineſſe, hath now ouerſpread the face of the earth, the time would not ſuffer mee, to relate vntounto you, what drunkenneſſe, and adulterie, what ſacriledge, and ſimonie, what oppreſſion, and crueltie, what extortion, and bribery, what vſury, and periurie, and what abhominable impietie, is eueryevery where to be found in the actions of men, yea ſuch iniquities as were neuer to bee found in the old world. And therefore except they repent, they ſhall all likewiſe periſh.

Thirdly, the ſinne of the old world, was exceeding great,3. Paralel. for not only the wicked, but the ſonnes of God, fell to folly and iniquitie, And is it not ſo in this age of the world? Doe not thoſe that are the children of God, oftentimes yeeld to the temptation of Satan, and intiſements of the world to the diſhonour of God, and griefe of his ſpirit?Gods children not without imperfections. Doe not too too many of thoſe, that make a ſhew, and profeſſion of religion, cauſe the name of God to bee euill ſpoken of, and giuegive occaſion to the world; to brand their names, with the note of hypocriſie, becauſe their conuerſation is not anſwerable to their profeſſion? it is euident they doe and therefore except they repent, they ſhall all likewiſe periſh.4. Paralel.

Fourthly, the ſinne of the old world was exceeding great, for it was not ſhort but had continued a long time, all moſt a thouſand, or at the leaſt ſeuen hundred yeares, ſo that they were growne to an habite in iniquitie, and is it not ſo in this age? are not men growne to a habite in ſinne? hath not the wickedneſſe of the world continued, not ſeuen hundred or a thouſand, but aboue three thouſand yeares? and yet doth it not remaine, as ſtrong as euer it did before? it is euident it doth, and therefore except they repent, they ſhall all likewiſe periſh.

5. Paralel.Fiftly, the ſinne of the old world was exceeding great, for they were poſſeſſed with deadneſſe of heart, and careleſſe ſecurity, ſo that neither by threatning, nor particular iudgements, they could be drawen to repentance; and is it not ſo in this age of the world? was there euer more deadneſſe of heart, & careleſſe ſecuritie, then in theſe daies? Hath not God ſent downe many terrible and feareful iudgements vponupon the world?The hardnes of mens hearts cannot be remooued by Gods iudgements. yea vponupon this land, within this few yeares? and yet notwithſtanding, the hearts of men remaine hardened, and they continue ſtill in their ſinnes? It is true indeede, God hath promiſed, that he wil neuer againe deſtroy the whole world with water; yet he did neuer promiſe, that he would not deſtroy, this or that particular kingdome, country, citie, for then we might hauehave ſome ſhewes, to preſume of ſafety. But how many warnings hauehave we had, either to put vsus in minde, of that generall iudgement paſt, in which the whole world (except Noah and his family) were drowned, to mooue vsus to repentance, or to put vsus in minde, of ſome fearefull iudgement to come, becauſe of our impenitency,In Deuonſhire by breach of the ſea and other places. what inundations, what flowings, and ouerflowings of waters: within this few yeares, in diuers parts of this kingdome, to the deſtroying of townes, and fields of men, women, and children; of beaſts, cattle, and creeping things; and yet notwithſtanding, the hearts of men remaine hardened, and they continue ſtill in their ſinnes. Againe God hath threatned (we know it all) to bring one generall iudgement more, and to deſtroy the world with fire, (as I ſhall ſhew you fully in the next circumſtance.) And what alarums, and dreadfull warning peeces hauehave we had, of this terrible iudgement? what lamentations,Harbingers of that terrible fire. and dolefull cryings, hauehave we daily heard in our ſtreetes? of fire, fire, and deſolation by fire, al moſt from eueryevery part of the kingdome; to put vsus in mind of that dreadful fire, which ſhal deſtroy the whole world, we know not how ſoone; beſides many other particular iudgements, the ſword, the famine, & the fearefull peſtilence, ſo oftentimes threatned againſt vsus, and yet notwithſtanding the hearts of men remaine hardened; and they continue ſtill in their ſins. And therefore I may iuſtly ſay with our Sauiour, except they repent they ſhall all likewiſe periſh.

Laſtly, the ſinne of the old world was exceeding great,6. Paralel. for they were poſſeſſed with contempt of religion, with contempt of Noah the preacher of righteouſneſſe, and with contempt and deſpiſing of God himſelfe. And is it not ſo in this age of the world? was there euermore contempt of religion, then in theſe daies? was there euer more contempt of the preachers of righteouſneſſe, then in theſe times? Nay, was there euer more contempt, deſpiſing of God himſelfe, then is extant in the world at this very houre? Certainly no, for mens wicked liues will plainly teſtifie, that the contempt of theſe daies, is as great, if not greater, then euer was the contempt, of the old world; In the old world they had but one Noah, whom eſpecially they contemned, and for the contempt of whom, they are eſpecially branded, but in this age of the world, how many hundreds of Noahs are there, preachers of righteouſneſſe, whoſe exhortations, and threatnings, are daily contemned, to the diſhonour of God, and griefe of good men; How many churliſh Nabals, that are readie rather to rob them of their neceſſarie maintenance, then to reward them for their paines and care in watching,Ioel 2.12. Matth. 5.4. S. Bern. in Cant. The teares of the penitent are the wine of Angels, &c. and defending, not their ſheepe, but their ſoules, from thoſe ſpirituall wilde beaſts, that ſeeke their deſtruction.

But O beloued, let vsus all turne vntounto the Lord with faſting, with weeping, and with mourning, that the Lord may turne in mercy vntounto vsus, and keepe away his fierce wrath from vsus, euen for the merits of Chriſt our Sauiour, and let eueryevery faithfull Chriſtian ſay, Amen.

S. Auguſt. infeſt. Natiuit. the teares of the penitent fall in the ſight of the Lord. The fiery colour noting the iudgement of fire.That ſo making a true vſe of this firſt generall iudgement, noted in the firſt colour of the Rainebowe, the colour of water, wee may be ſure to eſcape with ioy, and reioycing, from that ſecond generall, but more terrible iudgement, noted in the ſecond colour, the colour of fire, which commeth in the next place, to be ſpoken of, I hauehave ſet my Bowe in the Cloud, and it ſhall be as a couenant, betweene mee and the earth.

In this I will paſſe through three paſſages, and handle three particulars.

Subdiuiſion. Mat. 25.34.Firſt, the time, Secondly, the manner, and Thirdly, the end, and vſe (to vsus) of this fiery iudgement, or iudgement by fire. The time is the firſt in order, and for the time of the ſentence; our Sauiour ſets it downe Math. 25.34. foreign then ſhall the King ſay to them on his right hand, come ye bleſſed of my father, receiue the kingdome prepared for you, foreign, from the foundation of the world: this muſt be after the Sonne of man is come with his glorious Angels, and hath made a ſeparation betweene the ſheepe, and the goatet, the wheate, and the tares, the idle loyterers, and the painefull labourers in the vineyard of Chriſt. But for the time when this ſeperation ſhall bee, or when this Sonne of man ſhall come, nihil certi ex ſacris literis habetur, Nazianzen: orat. 36. Horam cognitam habet vt Deus ignorat vt homo. Ambroſe in Luk. 17. Chriſtus horā nouit, ſed nouit ſibi mihi neſcit. S. Auguſt. lib. 1 de Trinit. c. 12. Greg. epiſt. 42. Hilar. de Trin. Greg lib 8. epiſt. 42. ad eulog.there is no certainty to be found in holy Scripture, for of that day and hower, knoweth no man, no not the Angels in heauen, foreign, but the Father only, Math. 24.36. no not the Sonne himſelfe, Mark. 13.32. The Sonne knoweth not the day of iudgement, that is, not as he is man, although he knoweth it as he is God: or hee knoweth not the day of iudgement, that is, as S. Ambroſe noteth he knoweth for himſelfe, although hee will not reueale it vntounto vsus: to whom S. Auguſtine, Gregory, and Hilary accord. And therefore S. Chriſoſtome well obſerueth, in that Chriſt Ieſus ſaid, neque Angeli, neither the Angels know this day, he repreſſed his diſciples, that they ſhould not deſire to know, that which the Angels themſelues were ignorant of; but in that hee ſaith, neither the Sonne himſelfe, hee doth forbid them not onelyonly from learning, but alſo from deſiring to learne ſo ſecret a myſterie.Chriſtus nouit diem iudicij in natura humanitatis non ex natura humaenitatis. And for this cauſe hee tells his diſciples plainely, Actes 1.7. Non est veſtrum noſce tempora, it is not for you to know the times and the ſeaſons, which God the Father hath put, foreign, in his owne hand.

But contrarie to this hath been the practiſe of thoſe,S. Aug. li. 8. de ciuit. Dei ca. 53 Fruſtra annos qui huic ſeculo r…manent cōputare ac deſtaire conamur cunt hoc ſcire non eſſe noſtrum ex ore veritatis audiamus. Gene. 19.26. The day of 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, hauehave dazelled their eyes, and left their erronious opinions, teſtimonies of their vile preſumption. Some like Lots wife, hauehave 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 vnderunder the Law, and two thouſand in the kingdome of Chriſt. But for this preſcription of time, wee hauehave 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 eueryevery 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 i…, 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 hauehave no end, Pſa. 102.27. And I am God,Pſal. 102.…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 vponupon the earth, ſo he ſhall remaine thirtie three yeares with his myſticall body the Church, accounting to eueryevery 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, vntounto 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. A…guſt. ad H…ſich…n. Excellent is that anſwere of S. Auguſtine vntounto Heſichius, to whom enquiring curiouſly of the end of the world, S. Auguſtine anſwereth, Se non audere ſpacia ſeculorum, vſqu… ad finem mundi, aut metiri, aut enumerare, that he durſt not either number, or meaſure the times of the ages vntounto 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 vsus 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 vponupon Geneſis, there are ſixe ages of the world; the firſt, from Adam vntounto Noah: the ſecond, from Noah vntounto A raham: the third, from Abraham to Dauid: the fourth, from Dauid to the captiuitie of Babylon: the fift, from the captiuitie of Babylon vntounto Chriſt: and the ſixt and laſt, from Chriſt vntounto 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 vntounto the Corinthians, that the ends of the world were come vponupon 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 2….Math. 24. …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 merciemercy,Sol Chriſtus luna est … cleſ…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,Conuerſ…on nec…ſſ…ry in the time of me…y. Hebr. 12.29. Greg in H…m. 13 in Euang. let vsus turne vntounto 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. vponupon the Euangeliſts, Deus quos diu vt conuertantur t…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 merciemercy vntounto 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, who hauehave contemned the grace and mercy that he offers them now.

S. Barnard. ſerm. 2. de aduent. dom.Saint Bernard in this reſpect compareth God vntounto a Bee, which hath not only ſweet and pleaſant honie, but alſo a ſharpe and terrible ſting, nunc mel offert, in iudicio figet aculeum. Now hee offers honie, but at the day of iudgement hee ſhall put forth his ſting, and wound the wicked: Chriſt at his firſt comming brought hony,Chriſtus venie… mel attulit n…n acculeum. Idem eod. S. Auguſt. in Pſal. 74. Non eſt quo fugias a deo …ato niſi ad placatum. That there ſhal be a time iudgement of it is certaine. and not a ſting, Sed nolite peccare in ſpe, (ſaith Saint Bernard) but ſinne not in hope, whoſoeuer ye bee that delight in ſinne, for this our Bee hath a time alſo, when hee will take his ſtinge, and fixe it into the bones and marrow, of the reprobate? what ſhould we doe then beloued, but flie vntounto him now, while wee hauehave time, leaſt one day we labour to flie from him, when we ſhall hauehave neither time nor place.

6. But certaine it is that there ſhall be a time of iudgment, as there is and hath beene a time of mercy, ſince it is figured by ſo many ſignes, prooued by ſo many teſtimonies, and foretold by ſo many prophecies in the holy Scriptures.

And therefore thoſe are iuſtly confuted, who hauehave preſumed to obiect, that becauſe there is a priuate iudgment of eueryevery particular man,An Obiection. at the day of his death therefore there ſhal be no generall iudgmēt at the day of reſurrection: for res ſemel iudicata, bis non iudicatur (ſay they) that which is once iudged, ſhould not be iudged againe: ſince the Lord himſelfe teſtifieth by his Prophet, Nahum 1.9.Nahum 1.9. Non conſurget duplex tribulatio, affliction ſhall not ariſe the ſecond time, and therefore iudgement ſhall not twiſe be executed.

I anſwer with that Angelicall Doctor Aquinas, in 4. ſententiarum diſtinct. 47.An anſwer. Aquinas 4. ſent. diſtinct. 47. iudicari primo illo animam potiorem hominis partem, tandem altero hominem totum, that in that firſt iudgement the ſoule of man, only is iudged, which is his better part, but in the ſecond the whole man ſhall bee iudged, both in body and ſoule, and receiue either that bleſſed ſentence of abſolutiō, or that fearefull ſentence of condemnatiō.

And concerning that place of the Prophet, I Anſwer, that the Prophet Nahum ſpeaketh not there,Nahum 1.9. either of the generall or particular iudgement, to eternall life, or death but of a temporall iudgement, for declaring the deſtruction of the Aſſyrians, hee ſheweth only that their ouerthrow ſhould bee finall, that God ſhould not neede to ſmite them againe the ſecond time, as Abiſha ſaid to Dauid, when hee found Saul aſleepe, let mee ſmite him, and I will not ſmite him againe, 1. Samuel 26. verſ. 9.1. Sam. 26.9. for hee would hauehave ſlaine him at the firſt blowe. And thus Theophilact and Theodoret expound that place, ſo that we may ſtill hold the concluſion, that as the day of iudgement is figured, prooued, and prophecied, ſo it ſhall certainely come at the day appointed.

To conclude,The day of iudgement draweth nigh at hand. Heb. 10.27. it is likewiſe certaine that the time of this comming to iudgement is not farre off, but draweth nigh at hand to bee fulfilled, for as the Apoſtle ſpeaketh, Hebrewes 10. and the 37. verſe. Yet a very little while, and hee that ſhall come, will come, and will not tarry, and if this were true in the morning of this age, it muſt needs bee much more true in the euening, which is ſo many hundred yeares after, and therefore here is an anſwer to that common obiection, of wicked and irreligious Atheiſts, which abound in the world, who are not aſhamed to affirme, if not in their words, yet in their liues and conuerſations, that let the Ambaſſadours of God, ſay what they will they neede not bee ſo carefull to forſake their profitable, or pleaſurable ſinnes; for the day of Doome (as they call it) that is farre off, God knoweth when that will bee, (euer or neuer) and therefore they may liue yet as they liſte, and repent hereafter when they can bee at leiſure.

But to theſe raging waues of the ſea, foaming out their owne ſhame, (vnleſſe they repent in time) is reſerued the blackeneſſe of darkeneſſe for euer,Iude 13. as Saint Iude ſpeaketh in the 13. verſe of his Epiſtle.

And know this whoſoeuer thou art that foſtereſt thy ſelfe in this opinion,Profane Athieſts in a dangerous eſtate. that though the day of iudgement may bee further of, then thou ſhalt liue to ſee, yet the day of thy death, may bee neerer then thou art aware of, and as death leaueth thee, ſo ſhall iudgement finde thee,Eccleſi. 11.3. Heb. 9.24. for as the tree falleth ſo ſhall ſhall it lye, Eccleſiaſt. 11. verſ. 3. after death next comes iudgement, Hebrewes 9.27. and when a wicked man dieth his hope periſheth,Prou. 11.7. Prouerbes 11. If thou dieſt in thy ſinnes, thou ſhalt be found in thy ſinnes, at the day of iudgement; Impenitent Cain died long ſince, and yet the day of iudgement when it commeth, ſhall finde him impenitent ſtill, the like may bee ſaid of Saul, of Achitephel, of Iudas, they dyed deſperately, and impenitent, and the Lord ſhall finde them ſo at his comming: and ſo will it be with thee whoſoeuer thou art, that goes on in thy ſinnes without …pentance:S. Greg. Dialog. lib 4. cap. 39. for as Saint Gregory teſtifieth qualis hu…c qui…que egreditur, tal…s in iudicio preſentatur, In what eſtate ſoeuer a man doth d…part out of this life, in the ſame he ſhal be found at the day of iudgement. And S. Amb. de bono mortis, S. Ambroſ. de bono mortis.He that …n this life, doth not receiue remiſſion of ſinnes, ſhall not hauehave part there, to wit in the communion of Saints,S. Hierom. cap. 6. in Epiſt. ad Galat. in the life to come; And S. Hierome, Tempus ſementis tempus eſt preſens, the time of ſowing is the time preſent, and hee that will not ſowe the ſeede of good workes, in the ſeede time of grace here, hee ſhall neuer reape the fruite of reward in the harueſt of glory hereafter.

I will cloſe this point with that religious exhortation of Saint Auguſt. let eueryevery man while hee hath time,S. Auſt. lib. 3. de ſymbolo. Hic dum tempus habet agat anima proſe poenitentiā quā diu locus eſt miſcricordiae quia ibi erit locus iuſtitiae. The Second ci…cumſtance, the manner of this iudgement. Luk. 17.24. 2. Pet. 3.10. repent truly of his ſinnes, while hee is in the place of mercy, becauſe then there ſhall bee a time of iuſtice, the fooliſh virgins that would not repent, and prepare themſelues in time, ſhall then receiue no other comfort, but that dolefull ſentence non noui vos, I know you not depart from me ye workers of iniquitie.

And thus from the time, I proceede to the manner of this iudgement by fire, which is the ſecond circumſtance, I obſerued in the fiery colour of the Bowe.

1. As the lightening commeth from the Eaſt and ſhineth vntounto the Weſt, ſo ſhall the comming of the Sonne of man be, Luk. 17. verſe 24. Hee ſhall come ex improuiſo, like a thiefe in the night, ſuddainly; He ſhall come like lightening, viſibly, for eueryevery eye ſhall ſee him; hee ſhall come foreign,Reuel. 1 7. Mark 13.26 1 Theſſ. 4.16. with power, and great glory, magnificently; to be ſhort, the Lord himſelfe ſhall deſcend from heauen, with the voice of the Archangell and the trumpe of God, But Quid ſibi vult tubarum ſonus? S. Chryſoſt. Hom. 77. in Mat. Ad exuſcitationem, ad gaudum, ad exprim…ndum rerum ſtuporem, ad dolorem corum qui relinquuntur. 2. No imperfection in the Saints at the day of iudgement. S Auguſt de ciuit dei lib 2…. cap. 15. S. Auſt lib. de ciuit. 22. c. 16. Magiſt ſent. lib. 4. diſt 44. 3. Mat. 3 13. Locus ſic explicatur a Lyca permundabit i. e. quotidie a varus tentationibus munlat in Mat. 4. A queſtion. S. Auguſt. lib. 20 de ciuit. dei cap 20 Ex… … mo tamen co quo a me cummemorata ſunt ordin… eſſe venti…ia.to what end is this ſound of the trumpet? ſaith Saint Chryſoſtom, in his 77. homil. vponupon Matthew and he anſwereth the queſtion himſelfe. The Trumpet ſhal then ſound, (and the voice of the Archangel, ſhall then bee heard, for the raiſing vp of the dead, for the ioy of the godly, to expreſſe the ſtupor and terrour of Chriſts comming, and for the griefe, and dolour, of many that ſhall heare it: The dead ſhall then bee raiſed, and the bodies of Gods Saints ſhall then be glorified, they ſhall riſe in the fulneſſe of the meaſure of Chriſt, in a full and a perfect age, in a fitting and conuenient ſtature, that which is leſſe then is fitting ſhall thence bee ſupplyed, from whence the creator knoweth, and that which is more, ſhall bee detracted, The integritie and perfection beeing retained, as Saint Auguſt. ſpeaketh in lib. 22. of the citie of God, cap. 19.

3. To conclude, Chriſt ſhall come to this firey iudgement, with his fanne in his hand, the fanne of his iudgement, (as before he came with the fanne of his mercy) and hee will thoroughly purge his floore, the floore of his Church, and ſeparate the wheate from the chaffe, the Elect from the reprobate, gathering his wheate, into the bleſſed garner of heauen; but burning the chaffe, with the vnquenchable fire of hell.

4. Fire is the colour of the Rainebowe, of which I am now to ſpeake, and fire is the iudgement of which I am now ſpeaking; But concerning this fire the queſtion is demanded, whether it ſhall bee before the day of iudgement or after. Saint Auguſt. ſeemeth to be of opinion that it ſhould be after, for ſpeaking of thoſe things which ſhould come about the time of iudgement, hee ſetteth the conflagration of the world, and the renouation thereof in the laſt place, and he addeth, quo ordine haec veniant, magis tu o docebit experientia; in what order theſe ſhall come, experience will then teach more perfectly, but, I thinke ſaith he, that they will come in that order, in which I hauehave rehearſed them, and in his 18. c…p, S. Auguſt de ciuit. lib. 20. cap. …8.of the ſame booke he ſaith plainly poſt factum iudicium mundus ardebit, after the iudge is done,Anſwer. Aquinas add. quaeſt. 74. artic. 7 the world ſhall burne. But wee may rather anſwer with Aquinas, and with our later Diuines, that this fire ſhall be before the execution of iudgement: for behold, the Lord will come with fire, and with his charets like a whirlewind, to render his anger with furie, and his rebuke with flames of fire, Iſaiah 66.15.Iſaiah 66.15. There ſhall goe a fire before him,Pſal. 97.2. and burne vp his enemies on eueryevery ſide, Pſal. 67 2 Hee ſhall come with flames of fire, rendring vengeance to them that know not God, 2. Theſſ. 1.8.2. Theſſ. 1.8 This ſhall bee the true manner of his comming, and therefore this fire ſhall appeare at the day of iudgement,2. Pet. 3.10 before the full execution of that finall ſentence: Or otherwiſe we may reconcile S. Auguſtine with Aquinas, and our later Diuines, and anſwere thus: True it is, there ſhall bee fire before the iudgement, that is, ignis conflagrationis, the fire of burning and conſuming: and there ſhall be fire after the execution of iudgement, that is, Ignis condemnationis, the fire of hell, in which the Deuils and damned ſpirits ſhall bee tormented for euer.

2. Anſwer. The fire of hell more horrible then that which ſhall burne the world. S. Aug. de ciuit Dei. l. 20. c. 16. S. Ambr. lib. 7. in Luc cap. 4, Damaſcen lib. 4. fides, cap. 28 Ignis non eſt materialis qualis is apud nos, ſed qualem Deus nouit. Greg. in Iob 2… Aug. lib. de ciuit. cap. 21 Magiſt. Sent. lib. 4. diſt. 44. Aquinas add. quaest. 77. artic. 5. Anſelmus in Elucidorio. Gregor. in Iob cap. 10.And this likewiſe is prefigured in the fierie colour of the Bowe. But this is more terrible then the former, and that diuers wayes. Firſt, in reſpect of the nature of it, which is ſo ſtrange, that it is knowen perfectly of no man, as Saint Augustine affirmeth. Some hauehave thought this fire to bee incorporeall, and wanting corporall flames, but tormenting the damned after a wonderfull manner: ſo S. Ambroſe, Damaſcen, Gregorie, and others. And ſome hauehave thought it corporeall, as S. Aug. lib. 21. de ciuit. Dei. Gehenna corporeus ignis erit & cruciabit corpora damn…torum: Hell fire (ſaith he) ſhall be corporall, and ſhall torment the bodies of the damned; ſo the Maſter of the ſentences, Aquinas, and others: yet this fire is infinitely more terrible then our common fire, and more tormenting, for ardet & non lucet, it burneth and ſhineth not, ſaith Anſelmus, that reuenging flame hath burning in aboundance, but it hath no light, (ſaith Gregory: yet Aquinas thinkes there ſhall be light ſufficient for the damned to behold thoſe things which ſhall torment them, (either in reſpect of the ſight of the body,vltrix iſla flamma concremationem habet, lumen vero non habet. Aquinas ad quest 97. arti, 4. Hell fire needs not the fodder of wood Iſaiah. 30.33. or the fearefull viſions of the minde.) But howſoeuer, whether it ſhall be alwayes darke, with Gregory, or hauehave ſome times a glimmering light, with Aquinas, it is of a ſtrange, and terrible nature, for it needs not the fodder of wood to continue it in hell, ſince the breath of the Lord, like a riuer of brimſtone ſhall kindle it, Iſaiah 30.33. But ſome will obiect that 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 vntounto 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. T…rtull. lib. de anima cap. 55. Damaſc. lib. 3. cap. 29. Aquinas ad queſt, 97. a…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 d…finire non audeo, I dare not raſhly define of this matter, ſome hauehave thought it in ſome part of the earth, ſome vnderunder 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 fl…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 vntounto vsus: 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 rela…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. 20.10Reuel. 20.1…

And thus hauing ſhewed the time, and manner of this fiery iudgement, I will ſpeake ſomewhat of the end, and vſe of it (to vsus) and ſo proceed vntounto 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 vntounto the comming of the day of God, wherein the heauens being on fire, ſhalbe 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 vsus 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 commō practiſe of the world. Wiſdome the ſecond, that call one to another in their ſecuritie, Come, let vsus fill our ſelues with coſtly wine and oyntments, and let no flower of the Spring paſſe by vsus; let vsus crowne our ſelues with roſe buds before they bee withered, let none of vsus goe without his part of voluptuouſneſſe, let vsus 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 cōplaint 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 lamētation, what hath pride profited vsus?VViſd. 5.8, 9. or what good hath riches with our vaunting brought vsus? 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 hauehave 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 vsus comfort, but all things that may torment vsus; 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 vsus from theſe miſeries: thou, who waſt ſometimes a horrour vntounto our guiltie conſciences, bee now a comfort in ſeazing vponupon vsus. O yee furies of hell, pull yee, rend yee, teare yee in pieces our vnhappie carkeiſes, and free vsus from theſe intollerable dolours. O miſerable wretches that wee are, for how momentarie pleaſures, hauehave 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 merciemercy. 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 vntounto 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 vntounto 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 ſuſtiner… potest, onelyonly 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 vponupon 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 louelove 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 ne que 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 louelove, 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, eueryevery 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 eueryevery man according to his worke, and giuegive 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 hauehave beene toſſed, into the quiet Hauen of peace;A bleſſed change for Gods children. Come from your ſorrowfull warre, vntounto ioyfull triumph; Come from exile vntounto your country: from your earthly cabbins, vntounto caeleſtiall and ſtately palaces; from your poore cotages vntounto a kingdome: To conclude, come ye from labour vntounto reſt, from miſery vntounto ioy, from earth vntounto 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 vntounto Gods children, as it is terrour vntounto the wicked. Terrour vntounto them becauſe of that fearefull ſentence which ſhall bee pronounced againſt them, in that ſecond iudgement, when Chriſt Ieſus ſhall ſpeake vntounto 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 vntounto 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 eueryevery 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 vntounto vsus,) rather then incurre this eternall, and moſt fearefull ſhipwracke, how willingly ſhould we caſt out the in…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 merciemercy 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 hauehave 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 quidē quod olim mū 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. 3.22Diſcamus 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 vntounto vsus from God, wee are put in minde, both of his iuſtice and merciemercy; of his iuſtice, in that hee deſtroyed the world with a deluge of waters, to teach vsus 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 vsus to ſhew our louelove 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 eueryevery part, the mercy of the Lord is like the Sunne, ſhinning both vponupon the good and bad, vponupon the iuſt, and vniuſt, it hideth it ſelfe from none, but giueth preſeruation vntounto 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. vponupon them that feare him, and his righteouſneſſe vntounto 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 & vbi que potenter, God is here, and God is eueryevery where by his eſſence, by his preſence, and by his power: and S. Auguſtine pithily vponupon 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 r…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 vntounto all, hee layeth the beames of his chambers, in the waters, and maketh the clouds his charriots, and walketh vponupon 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 louelove, is the free grace and mercy of God, gratia dei dat homini vitam & motum, (ſaith a learned writer) the grace of God doth giuegive 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 vsus, 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 louelove, he doth ſprinkle the ſoules of his ſeruants: it is aqua A…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 …qua omnium, the water of all things, by which they are preſerued in the louelove and fauour of their gratious Creator: to be ſhort, this water of grace floweth from God, floweth vntounto God, and aſcendeth towards heauen, yea it bringeth men vntounto God, and into heauen.

Thus hauehave I ſhewed you the grace of God in generall, let me ſpeake ſomewhat of it in particular: hee hath beene gratious vntounto the whole world, in preſeruing it,A deſcription of the grace of God toward England and hath beene gratious vntounto this land, in preſeruing vsus. O England thou haſt taſted in abundance, of the riuers of Gods gratious fauours, thou haſt beene made rich with his louelove 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 …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 vponupon thee: his mercies are great vntounto thee, for hee deliuered thee from thy enemies on eueryevery 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 vsus, they had ſwallowed vsus vp quicke, when they were ſo wrathfully diſpleaſed at vsus, the waters had drowned vsus, and the ſtreame had gone ouer our ſoules: but bleſſed be the Lord, who hath not giuen vsus ouer as a prey vntounto 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 vntounto vsus; hee hath giuen vsus a gratious King, a wiſe, learned, and vnderſtanding Salomon, whom God of his mercy long preſerue amongſt vsus, he hath giuen vsus a royall Queene, and a hopefull progenie, for the continuance of his fauours, whom God of his mercy long preſerue amongſt vsus; hee hath giuen vsus 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 vsus; to be ſhort, he hath giuen vsus 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 vsus. And laſt of all, which paralels all the reſt, (for had we not that, we had nothing) he hath giuen vsus the rich treaſures of his glorious Goſpell for the ſaluation of our ſoules: which God of his vnſpeakeable mercy long continue amongſt vsus, and let eueryevery true hearted Chriſtian ſay Amen.

Thus hath God manifeſted his mercy to our whole land: But once againe let mee turne vntounto 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 vponupon you, I cannot number them; he hath giuen you religious, zealous, and worthy Senatours, diſcreet and wiſe Magiſtrates, vnderunder our Royall Moſes, to carry the ſword, and to goe in and out before you with comfort; and this grace be continueth vntounto you ſtill;The Preachers appointed from all p…ts of the kingdome, their incouragemēt prep…red by wo… thy Benefacto…s. Anno 1603. there died within & with out Lo…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 vntounto them after a more worthy order, then this famous Auditorie?

God did looke vponupon you with an angrie countenance, whipping you with a rod of correction for your ſinnes, when of late dayes, there died in one yeare aboue thirtie thouſand amongſt you, in that great and generall plague. But now he looketh vponupon you with a fauourable eye, and hath freed you from that fearefull iudgement, which freedome God of his infinite merciemercy long preſerue amongſt you. And I may ſay of all theſe mercies, to the whole world,The grace of God the cauſe of all graces toward vsus. to this land, and to this citie, that Gratia Dei est cauſa, author, & …ffector omnis gratiae: the grace of God (figured in this gracious colour of the Bowe) is the cauſe, authour, and effect of all grace, fauour, and mercy towards vsus. For if we demaund the queſtion, what is the cauſe that God did create all things for our good, before hee created vsus? The Anſwere muſt bee Gratia Dei, the free grace and merciemercy of God. What is the cauſe that hee hath not ſpared his owne Sonne, but giuen him to the death for our redemption? Gratia Dei, the free grace and mercy of God. What is the cauſe that hee hath giuen vsus a gracious King, vnderunder whom we enioy the peace of the Goſpell, the meanes of our ſaluation? Gratia Dei, the free grace and merciemercy of God. In a word, goe throughout all the graces that God hath beſtowed vponupon vsus, and demaund the queſtion of eueryevery one, why hath God done thus? And the anſwere muſt bee, Quia bonus, Thankfulnes, that which God requires for h…s bleſſings.Becauſe he is good and gracious, and becauſe his merciemercy endureth for euer.

Quid retribuemus Domino? What then ſhal we render vntounto the Lord, for his this vnſpeakeable merciemercy, and moſt infinite grace? Wherewith ſhall wee come before the Lord, and bow our ſelues before the moſt high God? Shall wee come before him with thouſands of rammes, or with tenne thouſand riuers of oyle? Shall wee giuegive our firſt borne for our tranſgreſſions, the fruite of our bodies for the ſinnes of our ſoules, to pay for our ingratitude, and to recompence that louelove which God in his mercy hath ſhewed vntounto vsus? No, no, Beloued; this is not that which God requireth at our handes: it is Thankefulneſſe, to louelove merciemercy, to doe iuſtly, and to humble our ſelues, to walke with our God;Micah 6.6, 7.8. we ſhould take the cup of ſaluation, and call vponupon the Name of the Lord; wee ſhould pay our vowes now in the preſence of all his people; wee ſhould offer vntounto him the ſacrifice of thankſgiuing, and tell out his workes with gladneſſe. Diuinely ſaith S. Bernard, Happie is that man,S. Bern. Serm. contra ingratitudinem. Foelix quid ad ſingula dona gratiae redit ad ad eum in quo est plentitudo omnium gratiarum. who for eueryevery gift of grace, returneth vntounto God, in whom is the fulneſſe of all graces whatſoeuer. O then let vsus giuegive thankes vntounto the Lord, becauſe hee is gracious, and his merciemercy endureth for euer: Let Iſrael now confeſſe, that hee is gracious, and that his merciemercy endureth for euer: Let the houſe of Aaron now confeſſe, that his merciemercy endureth for euer: Let the people of England now confeſſe, that his merciemercy endureth for euer. And laſt of all, let all they that feare the Lord, continually confeſſe, that his merciemercy endureth for euer.

This thankfulneſſe God requireth at our hands, and this we are bound to render vntounto him; But doe we thus?

Surely, the vineyard of the Lord of hoſtes,Iſaiah 5.1, 2, 3, &c. is the houſe of England, and the men of England are his pleaſant plant, he hath manifeſted his louelove vntounto them, hee hath taken care for them, he hath fenced them with a wall of peace, he hath gathered the ſtones from them, ſo that nothing might hinder their fruitfulneſſe, he hath planted them with the choiceſt vine, the vine of his word, hee hath built a tower in the middeſt of them, the tower of his graces, hee hath made a winepreſſe therein, prepared all things for their good; what could he hauehave done more vntounto his vineyard, that he hath not done vntounto it? now he looked that we ſhould bring forth grapes, but hauehave we not brought forth wilde grapes? he looked for thankfulneſſe, may I not ſay behold ingratitude? he looked for iudgement, may I not ſay behold oppreſſion? he looked for righteouſneſſe, may I not ſay behold a crye? If I ſhould ſay it of all, I ſhould condemne the innocent, but I may ſay it ſoone of too many, and iuſtly reprooue the nocent. There is a crie that is heard in our land, but it is not a crye of thoſe that ſhout for the maſtery, nor of thoſe that lament for being ouercome, nor of thoſe that ſing and make melody, theſe might bee paſſed ouer: but it is a crye of ſinne, a cry of iniquity, that aſcendeth vp into the eares of the Lord, from the ſeuerall and ſecret corners of the land.The crying tinnes of our ſime. Should I bring you a Catalogue of theſe ſinnes, it would weary mee to ſpeake them, and weary you to heare them, or at leaſt to heare of them: I will therefore but touch ſome of the principall, I know not where to begin, but Pride, ſteps forth and challengeth the firſt place.

1. Pride.There is a crye of Pride, of horrible Pride, men are transformed into women, and women into men, ſuch is their ſtrange Metamorphoſis and prepoſterous order that one ſtriueth to goe before the other in Pride. It ſeemeth ſome of them hauehave ſearched the Scripture, be it but to ſearch out ſinnes, that they may immitate them: for whereas the Lord by the Prophet reprooueth the abhominable pride of the daughters of Sion, Iſaiah 3. their haughtineſſe, their ſtretched out neckes,Eſay. 3.16. their wanton eyes, their walking and mincing as they goe, making a tinckling with their feete, their tinckling ornaments, their caules the round tyres like the Moone, and the like, the ſonnes and daughters of our Sion hauehave learned to goe beyond them, and to outſtrip them in pride, painting their faces, and painting their cloaths, in ſuch a deformed manner, defacing their naturall formes, that at the day of iudgement God will not know them to be his. But againſt theſe, the Lord threatneth a fearefull puniſhment, Iſaiah 3.24. It ſhall come to paſſe, that in ſtead of ſweet ſmell, there ſhall be ſtinke, in ſtead of a girdle, a rent, in ſtead of well ſet hayre, baldneſſe, and burning, in ſtead of beauty. And I would to God this City were free from this ſinne, that it might be free from this puniſhment.

After this, a ſecond iniquitie rideth poſt, and now whoredome walketh hand in hand with pride, and ſometimes iuſtles for the wall, there is a crye of whoredome,2. Whordome yea it is growne to ſuch a height, that now many of our gallants, account it but recreation,3. Drunkenneſſe. Iſaiah …8.1. 3. Mothers. 3. Daughters 4 Oppreſſion Iſaiah 5.8. Iſaiah 3.15. 5. Simony. Quatuor eccleſias portes intra tur in omnes, C…ſaris & Simoni, ſanguinis atque dei. Prima patet magnis numis paetet altera, charis Tertia. ſed paucis quarta patere ſolet. S Greg in Registr…ab. 1. queſt 1. cum …mn…s au …tia id …rum ſit ſeruitus, quiſquis h…n… (& ma… …in dan… …) r…g…ter …n … infideli…is petitioniſubijcit…r etia…ſi …enere …tdum verbis …u…d neque fa…ijs vid…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 vntounto 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 vntounto 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 vntounto 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 & Simon… 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 vndecū 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 hauehave 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 hauehave 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 eueryevery where to bee heard, for how many are there that profeſſe themſelues to be the ſeruants of Chriſt, and yet when occaſion ſerues, will hauehave concord with Beliall, and ſerue the diuell; that will make a ſhew of offering ſacrifice vntounto 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 vntounto 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 vntounto 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 Ap…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 co…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 protectiō frō you, & ſo being found naked, in the ſtormes of miſery, ye periſh in the day of vengeance.

Thus (right Honorable, and beloued,) from this greene and gratious colour of the Bow, I hauehave ſhewed you the mercy of God, by which he preſerueth the world from deſtruction, I hauehave ſhewed you the infinite graces, which he hath beſtowed vponupon this land, vponupon this citie, I hauehave ſhewed you the vnthankefulneſſe of many in the world, manifeſted in the crying ſinnes of the time,S. Ch…ſoſt. H…m 2. ad p…pulum Antioch. ſic incipit. of which I may conclude as S. Chryſostome begins his ſecond Homily to the people of Antioch, Quid dicam? aut quid loquar? lachrymarū preſens tempus, non verborum, &c. What ſhould I ſay? or what ſhould I ſpeake? it is a time of teares, and not of words, of mourning, and not of ſpeaking, of prayer, and not of preaching ſuch is the mag…it…de of ſin, the vncurable wound of iniquitie, & vniuerſall plague of impiety, that it is impoſſible to be healed without the powerfull hand of a mightie God. That of S. Auguſt. now verified;S. Aug lib. 4. d… Baptiſm. con…a Donat. Infidelis diſputat contra fidē, ſed improbus Ch…ſtianus vivit contra fi…ē, vn le cum vt…r que aduceſetur fi…ei neuter per illam potest habere ſalutē. The vnbeleeuing Pagan, diſputeth againſt faith, and the wicked Chriſtian liueth againſt faith, from whence it commeth to paſſe, that ſince both of them are aduerſaries vntounto faith, neither of them can hauehave ſaluatiō by faith. True it is, beloued, that the Lord hath freed vsus from h…s iudgements, and giuen vsus peace, by which wee inioy the comfort of the Goſpel; but let vsus take heed, leſt by our ſins we mooue him to remooue our candleſtick, to depriue vsus of our peace, and ſend his terrible plagues amongſt vsus. O that theſe crying ſinnes were baniſhed our land, then happy and bleſſed ſhould we be! I know there is not wanting religious and zealous Biſhops, graue & worthy Iudges, who are carefull and vigillant, to baniſh theſe hatefull cries both from Church and Common wealth. But ſuch is the ſubtilty of the ſerpent, and corruptions of the times, that this crie is either ſtopped before it commeth to their eares, or elſe the ſinnes themſelues (like painted harlots) are ſo masked, and gilded ouer with the colors of deceit, that their vgly countenances cannot be ſeene,Poteſtetiam appluarie illud S. B…n. Oportet humiliter de ſe ſentire nitentē ad altiora, &c. in Cant. ſer. 24. & by this meanes they eſcape vnpuniſhed.

If I my ſelfe were in place, to ſpeake vntounto thoſe which are in authoritie, I ſhould conſider my owne vnworthineſſe, and confeſſe with S. Bernard, non eſt meae humilitatis dictare vobis, It is not for my humilitie (Right honourable lords) to dictate vntounto you, or to tell you what you ſhould doe, I know ye are wiſe, ye are zealous, ye are religious. But yet my duty to my great Lord, and maſter, my louelove, to his Church my mother, and my earneſt deſire, for the good, and welfare of my King, and country, binds me as it bindeth all, continually to pray vntounto that great Lord Keeper of Iſrael, to defend his glory, his Church, our King, and country, and to beate downe theſe crying ſinnes, that ſo wee may inioy our gratious peace, with his bleſſed graces for euermore; and I hope there is none but will ſay, Amen.

Thus you hauehave heard theſe three principall colours of the Rainebowe, the colour of water, the colour of fire,The three colours note the Trinitie. S. Baſilius mag. in Epiſt. Perſonatū proprietates velut flos quidam ex illis qui apparent in I…de in vnoquo que fulgeam, nec vllū eſſe ipſorum inter ſe differentiam ſecundū naturae propietatem. ſed in communitate ſubſtantiae diſcriminis proprietates in vnoquo que r…lucere. and the greene colour, the ſigne of grace, (with their three principall morals) at large declared vntounto you; yet once againe, S. Baſil. the great who was magni nominis in Eccleſia, of great name in the Church of God, excellently obſerueth further, that this heauenly Bowe, doth by a fit ſimilitude, in his threefold colour, reſemble vntounto vsus that holy and bleſſed Trinitie; For as in the Bowe there is a threefold colour, and yet but one Bowe, ſo in the glorious Trinitie, there are three perſons, and yet but one and the ſame eſſence: And as theſe colours are ſo mingled, and knit togither in the Bowe, that we cannot diſcerne, where one is ſeparated, or diſtinguiſhed from the other; ſo is it in the diuine eſſence, the perſons be diſtinct in themſelues, yet can wee not finde out (by our humane wiſedome) in the proprieties of their natures, the ſeparation of one from the other; for as in the Rainebow all the colours are one, in communitie of the ſame ſubſtance; ſo in the Trinitie, all the perſons and the glory of them, is one, in the indiuiſible communitie of the ſame eſſence;Hugo de Prato Florido. Dimin. Sanct. Trinitat. Serm. 1. Nihil eſt in vniuerſo mun…otam inuiſibile & incomprehenſibile, ſicut vnitas, & Trinitas. And this reaſon by the creature, doeth teach vsus, that wee ſhould take heede that we conceiue not any vaine opinion of this heauenly doctrine, when beeing drawne into any difficult place, wee doe diuerſly turne our ſelues, to reconcile thoſe things which are ſpoken; for as in theſe things which are expreſſed to the eye, experience is better to teach thē the cauſe it ſelfe; ſo likewiſe in thoſe high points, and miſteries of diuinitie, faith is better, and more auaileable, then all the comprehenſions of reaſon, in the world.

Laſt of all Tropologically, theſe three colours of the Bow, may ſignifie thoſe three Theologicall graces,The three colours note, Faith, Hope, and Charitie. V…gas Ribeta, Per…rius in Apocal. Faith, Hope, and Charitie: the caerulean colour, Faith, the greene colour, Hope, and the red, Charitie: which graces, the diuine Rainbowe, that is the grace of God, doth ſhowre downe in abundance vponupon his ſeruants, as diuers Interpreters well obſerue. Theſe are the three principal colours of the Bow: and from theſe and diuers others, ariſing from the reflection of theſe there doeth appeare an excellent beauty, in the admirable Rainbow. I meane not now to diſpute thoſe many queſtions,Diuers queſtions about the colours. concerning theſe colours, which are diſcuſſed by ancient and moderne Philoſopbers, as whether theſe colours of the Rainbow be colors according to the veritie of the matter or in appearance only? whether that which lieth between the leſſer periferie, or circumference of the Bow, & the greater, be a thing coloured or not? whether that which is ſeene between the two Rainbowes (the principall and that which is cauſed by refl…xe of the principall) bee coloured with the purple, carnation, and fiery colour? whether the light in the middle be any qualitie? and in a word, whether it be poſſible that a third Rainbowe ſhould appeare, and for what cauſe? with diuers others of the like curioſitie. I will not now ſtand to diſpute the cauſes of theſe ſeuerall colours, or the diuers reaſons of each one in particular, becauſe it doeth more pertaine to Philoſophy, then diuinitie, neither will I now proſecute any further the diuers morals of theſe different colours.The third part. The ſituation of the Rainebow in the cloud. M…rcer. in Gen. But rather haſten to the next part of my text, the ſituation of the Bow, in the cloud (of which with the reſt) I wil ſpeak but briefly, and ſo draw towards a concluſion. I hauehave ſet, &c.

Mercerus in his Commentary vponupon Gen. hath noted out of Raſian Hebrew, that when God ſpake vntounto Noah, he made the Rainbow then to appeare in the cloud, and as pointing vntounto it with his finger, ſaith thus, Ecce, hoc eſt ſignū ſoederis & arcus qeum vides; behold, this is the ſigne of the couenant, and the bowe which thou ſeeſt, we hauehave no certaine warrant for this opinion.Ferus in Gen. But certaine it is, that hoc ſignum non in terra, ſed in coelo conſtituit, God did not place this Bowe in the earth, or in the ſea, but in the heauen, that it might be ſeene of all, and he cauſeth it to appeare tempore plunioſo, God offereth grace to all.in the time of raine: To teach vsus firſt, that God offereth the ſignes of his grace vntounto all, & therfore al ſhould take notice of them, & remember his louelove; if they neglect this, they are made without excuſe. 2. That God is more powerfull then his creatures,God more powerfull thē his creatures. In miſerie God remembreth mercy. he can keepe them from hurting his ſeruants, ſeeme they neuer ſo prepared, and therfore we need not be afraid of the ſignes of heauen, or terror of the clouds. Thirdly, & laſtly, to teach vsus, that in midſt of miſery, God remembers mercy, for when the clouds ſhowre downe raine, as if they would drowne the world, euen then God ſheweth his Bowe, the ſigne of his fauour, for the comfort of his ſeruants. Againe,Allegorie 1. the ſituation this Bow is in the cloudes: but yet the ends of it doe reach downe to the earth;Ariſt. Sect. 13. Problem. 3. & in the time of Ariſt. it was the cōmon opinion, that the Rainbow lighting with her two ends vponupon the hearbs & flowers, did make them much more ſweet and odoriferous: concerning which, how & when it is done, he diſputeth at large in his Problems. Plinius lib. 13.But Pliny doth conſtantly affirme, that the tree Aſpalathus, the roſe of Ieruſalem, or our Ladies roſe, by the touching of the rainebow, is made much more delectable. And as the rainbow doth giuegive an excellent odor to all herbs,Plinius lib. 17. cap. 5. ſo ſpecially it doth giuegive to this an vnutterable ſweetnes, for when the earth is watered, & the Rainbow doth cſt down her ſeed vponupon it, ſhe doth thē ſend forth that diuine & heauenly breath, to which no ſweetnes can be cō pared. Which notable effect of the rainbow,Ariſtale hist. animal lib. 5. cap. 22. Ariſt. deſcribeth further, teaching, that to the generation of that melaeris, that hony of the aire (which our Philoſophers called mel roris, the hony of deaw, & we the hony fall) the Rainbow doth giuegive a principal furtherance. But I faile too long in this Philoſophical ſea; yet of this there is not wāting a Theological vſe.Allegory 2. As the …ainebow do…h make ſw et the flowe… of the earth, ſo Chriſt maketh acceptable in the ſight of God. Math. 3.17. For as the rainebow with her heauenly deaw, diſtilling from the clouds, doeth giuegive an excellent odour, to the flowers of the earth vponupon which it doth light; ſo likewiſe Chriſt Ieſus, who is that myſticall Rainbow & eternall ſigne of Gods fauour, with the caeleſtiall dew of his ſpirituall graces diſtilling from the throne of his mercy, (which is perfumed with the ſweet ſmelling incenſe of his meritorious ſacrifice) doeth ſweeten with melliferous odours, the hearts, and ſoules and conſciences of his children, making them acceptable in the noſtrils of their heauenly Father.

And therefore at the ſight of this beautifull Bowe, we may remember with vnſpeakable ioy, that moſt bleſſed, and ioyfull Bainebowe, the Sonne of God.

Allegorie 3. Arist. lib. 3. Meteorolog. viſade longe apparent minoranigriora. The further we are from Chriſt, the leſſe of his glory can wee behold. Iſa. 59.2.Thirdly, the ſituation of this Bowe is in the cloudes, and the further we are from it, the leſſe beautifull glorious, and delectable, it doth appeare; and ſo likewiſe the further wee are from Chriſt Ieſus, by our naturall corruption, impenitency, and continuance in ſin, the leſſe glorious, beautifull, and excellent doth he appeare vntounto vsus; but the neerer we approach vntounto him, by faith, holineſſe, and newneſſe of life, the more glorious ſhall we behold him, and more earneſtly long to inioy him; O then beloued! how ſhould wee labour, with the bright flames of zeale, to baniſh the darke clouds of our ſinnes, which do make a ſeparation betweene Chriſt and vsus; and obſcure the light of our eies, that we cannot behold, the brightneſſe of his glory; How earneſtly ſhould we ſtriue, to draw neere vntounto him; that being refreſhed at the ſight of his beauty, we may behold with ioy, & comfort, ſo glorious a Rainebowe, and being confirmed in faith, we may one day inioy his bleſſed glory for euermore.

Allegorie 4.Fourthly, the Rainebowe is placed in the clouds, but by how much the Sun is higher, by ſo much this Bow is leſſer: for at the middle of the day,The more grace beſtowed vponupon vsus, the more humilitie required of vsus. it is thinner, ſmaller, & narrower (although of a greater circle:) And ſo likewiſe by how much higher Chriſt Ieſus, who is the Sunne of righteouſnes, is in our hearts, that is, by how much the more he doth conferre his giftes and graces vponupon vsus; by ſo much the more ſhould we labour to beate downe our naturall pride, and bee leſſer in our owne conceits: for by this meanes it will come to paſſe, that howſoeuer wee may ſeeme vile in the ſight of the world, yet ſhall wee bee accounted honourable in the ſight of God.

Allegorie 5.Fiftly, the Rainebowe being in the cloude, ſeemeth greater then the ſunne, which men may meruaile at, becauſe it is but the glaſſe of the Sunne, ſhewing the image therof, the Sunne being the obiect, and cauſe of the Bowe; But the reaſon is, becauſe the Bowe is a glaſſe of this nature, that it doth make the obiect much greater, and doth increaſe the formes into a wonderfull magnitude.

And herein thoſe doe paralel the Bow,Vile ingratitude. Mindfull of their owne honor, but forgetfull of Gods. who receiuing all that they hauehave from God, as the Rainebow doth receiue her light and glory from the beames of the Sun; yet labour to extoll their owns glory, aboue the glory of their maker: taking greater care, for their owne honour, then for the glory and 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 onelyonly 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 vponupon 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 vponupon the earth,Virgil. 1. Greg. Plaut. Curcul. & Propertius lib. 3. cleg 4. Vitrunius lib. 9. cap. 4. Looke downward vponupon Gods bleſſings, and ſend vpward thy thankfulnes, then will God ſend down his graces vponupon 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 vponupon 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 vponupon 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 hauehave 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 foreign, 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, onelyonly 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 hauehave 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 e…inem toto eo tempere impediu…ſer? quorſum …a diuturno miraculo naturalē Iri…is ac pluuiae generationē prohibuiſſet. Certe nulla ratio reddipotest, cur Deus omiſſa naturali via refrigerandi terras, pec imb…es tanto miraculo exundā 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, vponupon 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 effect of theſe cauſes, the Rainebow, was before the floud alſo, (except it can bee ſhewed, that the generation of the Bowe, was hindred by ſome other impediment, which cannot be) for it is a rule in Philoſophie, Poſita cauſa ponitur effectus, the cauſe being placed & perfected, the effect muſt of neceſſity follow; as when the Sunne draweth towards our Horiſon, the light and day begins to appeare; when the fire is kindled, the heate doth ſuddenly increaſe, or when as a man beholdeth his naturall face in a glaſſe, his image is preſently repreſented to his ſight, ſo likewiſe a ſoone as the ſunne did caſt his bright beames, vponupon the glaſſe of the waterie cloudes, the effect thereof, did preſently manifeſt it ſelfe vntounto the world, but this was before the floud, and therefore the Rainebowe before the floud alſo.

Yet againſt this thoſe of the contrarie opinion, obiect the words of my Text, that God ſpeaketh here vntounto Noah in the future tenſe, I will ſet my Bow in the cloude, & therfore it ſhould ſeeme rather,Cornelius cornelii a lapide in Comment in Geneſ. that the Rainebow was created after the floud, then before, To which I anſwer, that howſoeuer in the Septuagint tranſlation it is foreign, pono, I do put, and in the common Latine, ponam, I will put, yet (as a learned interpreter well obſerueth) in the Hebrew text, it is in the preterperfect tenſe, NATATTI, dedi, poſui, I hauehave giuen, I hauehave ſet, and God might well hauehave ſaid, I doe giuegive, I doe ſet, or I will ſet, but not that it was not there before, but that it ſhould now bee for a ſigne, of that couenant, betweene me and the earth, for after the ſame manner the water in Baptiſme, was inſtituted by Chriſt our Sauiour, to be a ſigne in the ſacrament, and yet water was an element created at the beginning, as the Rainbow was created before the floud, ſo that I may thus anſwer the 1. Obiection, Almightie God, not naturally, but by his diuine inſtitution, hath appointed the Rainebow for a ſigne, that there ſhould not any more come, a generall floud, to deſtroy the world.

Againe, if the Rainebowe be not a naturall ſigne, of a following floud, of what then is it a naturall ſigne of Raine? or of faire weather? of windes? or of the tranquilitie of the heauens? Plinie in his ſecond booke of naturall hiſtorie, ſeemeth to be of opinion,Plinius lib 2. natural. hiſt. cap. 59. Plin lib. 18. cap. 59. that it is no certaine ſigne of of any of theſe; yet in his eighteenth booke he affirmeth, that when two Rainebowes appeare, it is a ſigne of Raine, and if a Rainbowe appeare after ſhowers, it is a ſigne of faire whether, although not alwaies certaine, But Seneca teacheth, that as the Rainbow doth appeare,Seneca. lib. 1. naturel. queſt. cap. 6. in a diuerſe region of the aire, or in a diuerſe time of the day, ſo it doth portend, diuers things: If in the morning, it ſheweth Raine that is paſt, and ſome ſmall ſhowers to come; If at noone, or there abouts, it is a ſigne of greater ſhowers;Scaliger. contra cardanum exercitat. but if it appeare at night, it ſignifieth faire weather, to whom Scaliger, others accord. And the reaſon of this, is giuen by Philſophers, becauſe a morning Bow, being ful of the moyſt vapours of the night, is as it were a veſſell, of ſome following ſhowers, by reaſon of the thicke miſtes that remaine. A meridian Bowe, doth carry greater ſtore of waters, and portendeth more Raine, becauſe the waters gathered, cannot be dried vp, with the moſt vehement heate of the Sunne, ſuch is the greatneſſe of their force, And an euening Bow, hauing the greateſt part of the moyſt & vapoury miſte dried vp in the former part of the day, promiſeth faire weather, and therfore ſeldome or neuer doth any ſtore of Raine follow im…ediately after. But I proceede forwards, God hath appointed it for a ſigne.

And a ſigne as S. Auguſtine deſcribeth it,S. Auguſt. l. 2. de Doct. Chriſt. cap. 1. Signum vero eſt res praeter ſpeciem quam ingerit ſenſibus aliud aliquid ex ſefaciens in cogitationem venire. 2. King. 20.11 Ioel. 2.31. Gen. 2.9. Iudges 6.37, 38, 39. Iſaiah 7.14. Gen. 17.10. Exod. 12.3. Math. 28.19. Luk. 22.19. is a thing which doth cauſe, another matter to be remembred, beſides that externall figure, which it doth ſhew to the outward ſenſes: And ſignes are commonly of 3. ſorts, the firſt, ſignaſtuporis, ſignes of wonder and amazement, as the Sun, when it went ten degrees backe at the praier of Ezechia. The ſecond ſignaterroris, ſignes of terrour and affrightment, as thoſe ſignes which ſhall be before the day of iudgement, when the Sun ſhall be turned into darkneſſe, & the moone into bloud, The third are ſigna amoris ſignes of louelove and contentment, As the particular ſignes of Gods louelove to his elect, and theſe either to certaine perſons, as the tree of life to our firſt parents in Paradiſe, Gene. 2. The wet & dry fleece to Gidion, or the conception of the virgin to king Achas, or to the whole Church either before Chriſt, as Circumciſion, the Paſſeouer, & Sacrifices; or ſince Chriſt, as Baptiſme, & the Supper, or laſt of all that vniuerſall ſigne of Gods louelove, to the whole world, the admirable Rainebowe, which he hath appointed for a ſigne of the couenant, betweene him and the earth.

Ecce poſt policitationem verbo factam & hoc ſignum addo (ſaith S. Chryſoſt.) as ſpeaking of God, Behold, after my promiſe,1. S. Chryſoſtom. Hom. 28. in Geneſ. I doe giuegive you a ſeale of my promiſe, to confirme the ſame. So that God doth not only manifeſt his louelove by Oracles, and binde himſelfe by promiſe, and couenant, but he proceedeth further, and addes ſacraments, & ſeales to his couenant,Gods omits nothing that may confirme the faith of his choſen. that he might ſeeme to omit nothing, which might ſerue to confirme the faith of his choſen, Thus did he in the Spirituall couenant, hee gaue to our firſt parents in paradiſe, the ſacrament of the tree of life, and of the tree of knowledge of good and euill, he gaue to the Patriarches the ſacrament of circumciſion, & the paſſeouer, he hath giuen to his church ſince, the Sacrament of Baptiſme, and the Supper: and thus he doth in the corporall couenant, he giueth vntounto Noah the admirable Rainebow, for the confirmation of his faith, and to be a ſeale of the couenant betweene him and the earth: to teach vsus to baniſh incredulity,Incredulitie muſt be baniſhed. & to beleeue his promiſes. For as the vſe of the Rainebow on the part of God, is to teſtifie his grace and mercy vntounto men, ſo the vſe of the Rainebow one the part men, is to confirme their faith,Mercelus in Geneſ. and louelove towards God, the Iewes are exceeding religious in this matter, for when they ſee the Rainbow, they go forth, fall downe, and confeſſe their ſins, acknowledging themſelues 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 louelove, and mercy towards vsus.

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 vponupon 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 vntounto 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 vponupon 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 louelove, with which his bleſſed ſpouſe, being wounded to the heart, ſings in her paſſionate louelove to Chriſt her husband, ſtay me with flagons, comfort me with apples, for I am ſicke of louelove. 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 vponupon 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 vponupon him, to free vsus by his paſſion from the wrath of his father, and his aſcenſion to prepares a place for vsus, 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.Per…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 vntounto 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 ſhalbe 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 vntounto 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 vntounto an Emerald: A Rainebowe, to ſignifie that God was mindfull of his couenant with Noah, and with his poſteritie. In ſight like vntounto 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 vponupon 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 giuegive a touch, and ſo conclude.

The fift part. Couenant.Erit ſignum foederis, it ſhalbe for a ſigne of the couenant; that is, a ſigne which ſhall ſeale, and confirme that couenant which I hauehave 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 vntounto them eternall happineſſe, if they continued obedient vntounto his commandements, which were dictated vntounto 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 graceCouenant 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 eueryevery liuing creature, vponupon 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 vsus, before we were borne,God mindfull of vsus before wee were borne. mindefull of vsus 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 merciemercy 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, hauehave I hid my face from thee, but with euerlaſting mercy hauehave I had compaſſion on thee, (ſaith the Lord of hoaſts) Iſaiah 54 8.Iſaiah 4.8. To mooue vsus 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 merciemercy, and moſt infinite grace graunt vntounto vsus, to thy whole Church, to eueryevery one of thy faithfull ſeruants, for the vnſpeakeable louelove, 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.

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End of the text · Immanuel Bourne, The Rainbow (1617)

The Rainbow, Sermon

p. 1A SERMON Preached at Pauls Croſſe the tenth day of Iune. 1617.

A SERMON Preached at Pauls Croſſe the tenth day of Iune. 1617.