A SERMON Preached at Pauls Crosse the tenth day of Iune. 1617. GENESIS 9.13. I haue set my Bow in the cloud, and it shall bee for a signe of the couenant betweene me and the earth.
A SERMON Preached At Paul's Cross the tenth day of Iune. 1617. GENESIS 9.13. I have Set my Bow in the cloud, and it shall be for a Signen of the Covenant between me and the earth.
And therefore the same diuine and heauenly Penne-man, (wise and vnderstanding Salomon ) fitly compareth a word fitly spoken, to apples of gold, in pictures of siluer, Prou. 25.11. according to which, that I might not at this time haue broken this golden thread of beautifull order;
And Therefore the same divine and heavenly Penman, (wise and understanding Solomon) fitly compareth a word fitly spoken, to Apples of gold, in pictures of silver, Prou. 25.11. according to which, that I might not At this time have broken this golden thread of beautiful order;
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Almightie God, who is wise in counsell, wonderfull in iudgement, and adminble in the execution of his vnsearchable will, hauing manifested his great & terrible iudgments vnto the olde world, in destroying them with a fearefull deluge of waters,
Almighty God, who is wise in counsel, wonderful in judgement, and adminble in the execution of his unsearchable will, having manifested his great & terrible Judgments unto the old world, in destroying them with a fearful deluge of waters,
for their abominable impietie, and wilfull impenitencie, and declared his gracious fauours vnto righteous Noah, in sauing him and his family in the Arke, from that most direfull destruction;
for their abominable impiety, and wilful impenitency, and declared his gracious favours unto righteous Noah, in Saving him and his family in the Ark, from that most direful destruction;
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Moses that great Prophet of God that valiant Captaine of the hoste of Israel, that meeke man aboue all the men in the earth, doth briefly expresse in the words of my text, I haue set my Bow in the cloud,
Moses that great Prophet of God that valiant Captain of the host of Israel, that meek man above all the men in the earth, does briefly express in the words of my text, I have Set my Bow in the cloud,
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.
of the Covenant, between me and the earth. Of these in their order, by the assistance of God's gracious Spirit, your christian patience, and permission of the time.
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and giuen the Sea her bounds, and Starres and Planets their seuerall influences, who am NONLATINALPHABET the Father of lights, with whom is no variablenesse, neither shadow of turning;
and given the Sea her bounds, and Stars and Planets their several influences, who am the Father of lights, with whom is no variableness, neither shadow of turning;
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who am HELION the highest ouer all the earth the onely Lord and gratious deliuerer, besides whom there is no Sauiour, in a word, I who haue destroyed the old world, with aboundance of waters,
who am HELION the highest over all the earth the only Lord and gracious deliverer, beside whom there is no Saviour, in a word, I who have destroyed the old world, with abundance of waters,
or the grace of Sanctification, whether we respect temporall deliuerance, as of Noah from the destruction of the old world, of Lot from the desolation of Sodome, 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;
or the grace of Sanctification, whither we respect temporal deliverance, as of Noah from the destruction of the old world, of Lot from the desolation of Sodom, and of the children of Israel from the overthrow of Pharaoh, and devouring of Corah; or the Eternal deliverance of God's elect, from the pains and torments of hell fire, all Proceedeth and flows, from this wellspring of living water, from this everlasting fountain, of the free grace, mercy, bounty, and Goodness of God;
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all these are NONLATINALPHABET, the free gifts of grace, and loue tokens of a fauourable God; and therefore St. Iohn tells vs in this is loue, not that we loued God,
all these Are, the free Gifts of grace, and love tokens of a favourable God; and Therefore Saint John tells us in this is love, not that we loved God,
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& made vs to be louers of him and he giueth the reason, quoniam charitas ex ipso est, because the fluent streames of loue and charitie doe flow from him,
& made us to be lovers of him and he gives the reason, quoniam charitas ex ipso est, Because the fluent streams of love and charity do flow from him,
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1. From this therefore it must necessarily follow, that whatsoeuer grace is granted vnto vs, (and much lesse that especiall grace of eternall happinesse) it is not giuen vs (as the papists affirme and teach) for any merit,
1. From this Therefore it must necessarily follow, that whatsoever grace is granted unto us, (and much less that especial grace of Eternal happiness) it is not given us (as the Papists affirm and teach) for any merit,
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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. answered our Sauiour so humbly, with a Domine non sum dignus; Lord I am not worthy, that thou shouldest come vnder my roofe, with what pride thinke you, are those possessed, who dare so audaciously answer God, with a Domine dignus sum, Lord I am worthy that thou shouldest giue vnto me eternal life.
if that good Centurion, whose faith was so much commended, that there was not the like to be found in all Israel, Matthew 8.10. answered our Saviour so humbly, with a Domine non sum Dignus; Lord I am not worthy, that thou Shouldst come under my roof, with what pride think you, Are those possessed, who Dare so audaciously answer God, with a Domine Dignus sum, Lord I am worthy that thou Shouldst give unto 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,
S. Augustine he was of this good Centurions mind, and Therefore he often in his works, repeateth this one golden sentence, Deus Coronat dona sua, non Merita nostra, God Crowneth his own Gifts,
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and the same Father speaking concerning the predestination of the Saints, let humane merits (saith he) here be silent, which haue perished by Adam, and let the grace of God reigne through Iesus Christ.
and the same Father speaking Concerning the predestination of the Saints, let humane merits (Says he) Here be silent, which have perished by Adam, and let the grace of God Reign through Iesus christ.
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but for the mercy of the giuer, To which accordeth that sweete and heauenly petition of Stella, vpon the 7. of Luke. God my protector, looke not vpon me,
but for the mercy of the giver, To which accords that sweet and heavenly petition of Stella, upon the 7. of Lycia. God my protector, look not upon me,
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but first looke vpon thine only sonne, place betweene me and thee, his Crosse, his blood, his passion, his merits, that so thy iustice passing through his bloud,
but First look upon thine only son, place between me and thee, his Cross, his blood, his passion, his merits, that so thy Justice passing through his blood,
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To bee short, Lyranus an Interpreter, approoued by the Papists themselues, saieth plainely in his exposition vpon that sixt Chapter to the Romans, and the 23. verse, That eternall saluation doeth totally exceed the power of humane nature,
To be short, Lyranus an Interpreter, approved by the Papists themselves, Saith plainly in his exposition upon that sixt Chapter to the Roman, and the 23. verse, That Eternal salvation doth totally exceed the power of humane nature,
after a long time he hath trauelled and wearied himselfe in the questions of Iustification, at the last he holdeth it the onely Tutissimum, the safest way of all, to repose our whole trust and confidence, in the sole mercy and fauour of God.
After a long time he hath traveled and wearied himself in the questions of Justification, At the last he holds it the only Tutissimum, the Safest Way of all, to repose our Whole trust and confidence, in the sole mercy and favour of God.
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,
but I leave it to the Schools, and conclude with that of S. Bernard, Merit meum miserationes Domini, etc. my merit is the mercy of the Lord, I am not poor of merit,
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2. Wherefore Beloued, we must not imitate the abhominable arrogancy, of that proude prelate of Rome, who when he set his foote vpon the Emperours necke, defended,
2. Wherefore beloved, we must not imitate the abominable arrogance, of that proud prelate of Room, who when he Set his foot upon the emperors neck, defended,
then any honour that hee would attribute vnto Peter, and therefore hee would not sing, with that religious Kinge Dauid, Non nobis Domine, non nobis. Not vnto vs O Lord, not vnto vs,
then any honour that he would attribute unto Peter, and Therefore he would not sing, with that religious King David, Non nobis Domine, non nobis. Not unto us O Lord, not unto us,
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Changing his note I say, as his successours haue since changed, that ancient forme of the oath in the Canon law, giuen to the Bishops at their consecration, to defend Regulas sanctorum patrum, the rules of the holy Fathers,
Changing his note I say, as his Successors have since changed, that ancient Form of the oath in the Canon law, given to the Bishops At their consecration, to defend Regulas sanctorum patrum, the rules of the holy Father's,
And with profound Saint August. vpon the 64. Psalme, If God should deale with vs according to our deseruings he should finde nothing but that he might condemne, And lastly with S Heirom vpon Isai. 64. chapter.
And with profound Saint August. upon the 64. Psalm, If God should deal with us according to our deservings he should find nothing but that he might condemn, And lastly with S Heirom upon Isaiah 64. chapter.
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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,
For S. Au. Says excellently in his 14. book of the city of God, and First chapter, Omnes in mortem paena Debita pracipites ageret, nisi inde Quosdam in Debita dei Gratia liberaret, deserved punishment, would cast all men headlong into hell,
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,
and (as Posidonius calls it) and vexillum Mercurius, the banner of Mercury, but not of that feigned God, who among the Pagans was accounted the God of eloquence,
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The Sunne, the Moone, the glorious Starres, and beautifull Rainebowe, doe all set forth the excellent dignitie of this most glorious, and wonderfull GOD:
The Sun, the Moon, the glorious Stars, and beautiful Rainbow, do all Set forth the excellent dignity of this most glorious, and wonderful GOD:
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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,
O Lord our Governor, how excellent is thy Name in all the earth, who hast Set thy glory above the heavens, who haste divided the channels for the overflowings 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, who canst binde the sweet influences, of the Pleiades, and lose the bands of Orion, who canst bring forth Mazaroth in his season,
and made a Way for the thunder, who Canst number the Clouds in Wisdom, and At thy pleasure stay the bottles of heaven, who Canst bind the sweet influences, of the Pleiades, and loose the bans of Orion, who Canst bring forth Mazaroth in his season,
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 the morning, to praise thee, who hast made the mighty behemoth, the great Leviathan, and the princely Lions for thy power, who hast spread out the Christ all heavens like a glorious Canopy,
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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,
and bedecked them with glistering Stars, more resplendent then the sparkling Diamonds; and last of all, who hast Set thy Bow in the cloud, the beautiful Rainbow,
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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.
for thy glory, and appointed it for a Signen of the Covenant between thee and the earth, which is the second part of my text, the Signen it self, the beautiful Bow.
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,
but secondarily the Light, or beams of the Sun, in a hollow and dewy cloud, of a different proportion, right opposite to the Sunbeam, by the reflection of which beams,
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.
and by the diverse mixture of the Light, and the shade, there is expressed as it were in a glass, the admirable Rainbow, and the beautiful colours thereof.
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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,
then to judgement, (as Interpreters well observe,) and to signify the same, S. Ambrose notes, that God did not say, I will put my arrow in the cloud,
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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,
but my Bow, and the Bow does not wound but the arrow, since then it is arcus sine sagittis, a Bow without arrows, it shows the Bow of God's Justice, which is called a Bow metaphorically,
To teach vs that God delights more in mercy then in iudgement, and therefore hath made his Bow to want arrowes, and he neuer turneth this Bow, to shoote the arrowes of his iudgements against vs,
To teach us that God delights more in mercy then in judgement, and Therefore hath made his Bow to want arrows, and he never turns this Bow, to shoot the arrows of his Judgments against us,
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If a man will not turne, he will whet his sword, hee hath bent his Bowe and made it readie, he hath prepared for him the instruments of death, he ordaineth his arrows against the persecutors;
If a man will not turn, he will whet his sword, he hath bent his Bow and made it ready, he hath prepared for him the Instruments of death, he ordaineth his arrows against the persecutors;
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, punisheth man with labour and paine to get his liuing, punisheth the woman with sorrow in bringing forth children,
and contempt of the Commandment, against God their Creator, and then the Lord turns his bow and Proceedeth in Justice against them, Punisheth the earth for men sake, Punisheth man with labour and pain to get his living, Punisheth the woman with sorrow in bringing forth children,
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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.
And for ever had they and their posterity, been thrust out of the Paradise of heaven, had not God of his unspeakable mercy, given them a Saviour, the seed of the woman to break the head of the Serpent.
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yet let the consideration of Gods terrible iudgements, the turning of the Bowe of his iustice, & shooting down the arrowes of his vengeance vpon wicked and impenitent sinners, be an inuincible argument to mooue and inforce them, to a true and vnfeigned repentance, to auert from their sinnes,
yet let the consideration of God's terrible Judgments, the turning of the Bow of his Justice, & shooting down the arrows of his vengeance upon wicked and impenitent Sinners, be an invincible argument to move and enforce them, to a true and unfeigned Repentance, to avert from their Sins,
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4. But alas, how many in the world, are rather like vnto the Moone, seldome or neuer without some spot of darkenesse, with in the center of their hearts euermore lodging one mountaine of sinne or other, within the chambers of their breasts, to eclipse the glorious light of a sincere and holy conuersion,
4. But alas, how many in the world, Are rather like unto the Moon, seldom or never without Some spot of darkness, with in the centre of their hearts evermore lodging one mountain of sin or other, within the chambers of their breasts, to eclipse the glorious Light of a sincere and holy conversion,
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and mercie, they shine onely in one hemisphere that is dum super terram viuimus, while we liue vpon the earth, in the other they shall not shine to the impenitent at the day of iudgement, these will not appeare vnto them,
and mercy, they shine only in one hemisphere that is dum super terram viuimus, while we live upon the earth, in the other they shall not shine to the impenitent At the day of judgement, these will not appear unto them,
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,
but the fearful Signs of God's anger, to the horror and terror of their accusing Consciences, now they may behold this heavenly Bow, without arrows,
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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,
For this Bow is not a perfect circle, although it be beautiful, and After the same manner all humane things, learning, Wisdom, honours, riches, beauty,
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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,
For if the Form of this bow be so glorious that among all the meteors, there is none more illustrious, none more admirable, none more beautiful then it,
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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, since then till the day of iudgement, the efficacy of his first comming florisheth vpon the earth,
The second in majesty, to reward those that Are saved, (and render vengeance to the Reprobate) and the Effect of this, shall continue to all eternity, since then till the day of judgement, the efficacy of his First coming flourisheth upon the earth,
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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,
and not of his second, hence arises the figure of a Semicircle, (like to the Rainbow) neither can this circle be perfected, till the time of his second coming,
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then maiest thou assure thy selfe, that the time shall come when this most glorious King, will compasse the about, with the sphere of his glory, with the circle of his loue, with the double Rainebow of ioy, comfort, and happinesse, for euermore.
then Mayest thou assure thy self, that the time shall come when this most glorious King, will compass thee about, with the sphere of his glory, with the circle of his love, with the double Rainbow of joy, Comfort, and happiness, for evermore.
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 vs. 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:
How then should we take heed, that we provoke not by our Sins this loving God, who is so full of clemency and mercy towards us And of this mystical signification of the Bow, there is a threefold reason, taken from a threefold analogy between the Bow and the mercy of God:
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and of the Couenant betweene God and men, and therefore may well note the mercy of God, for which cause, of some interpreters, Iris is called NONLATINALPHABET that is peace,
and of the Covenant between God and men, and Therefore may well note the mercy of God, for which cause, of Some Interpreters, Iris is called that is peace,
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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:
And Therefore how dangerous is the estate of those whom the Papist shut up in purgatory; (for they themselves know not how many Years) After this life:
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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,
for it is evident by the Scripture, that our blessed Lord and Saviour christ Iesus by his one oblation by himself 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,
& sufficient sacrifice, and satisfaction for the Sins of the Whole world, and this the godly Are made partakers of in this life, by a true and a lively faith,
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and therefore we neede not Purgatorie to purge vs after our death, since the bloud of Iesus Christ cleanseth vs from all sinne, 1. Iohn 1.7. And if from all sinne, then certainly Popish purgatory must needs be excluded.
and Therefore we need not Purgatory to purge us After our death, since the blood of Iesus christ Cleanseth us from all sin, 1. John 1.7. And if from all sin, then Certainly Popish purgatory must needs be excluded.
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And thus from the forme, cast your eyes vpon the beautifull colours, which are the second thing I obserued in the Bowe, I haue set my Bowe in the cloude,
And thus from the Form, cast your eyes upon the beautiful colours, which Are the second thing I observed in the Bow, I have Set my Bow in the cloud,
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The first NONLATINALPHABET, the Coerulean, or waterie colour. The second NONLATINALPHABET, the yellow, or fiery colour. The third NONLATINALPHABET, the grassie, or greene colour.
The First, the Coerulean, or watery colour. The second, the yellow, or fiery colour. The third, the grassy, or green colour.
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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 reason why three colours only, do principally appear in the Bow, is (as Philosophers teach) Because there Are only three places in the cloud, from which there is a diverse refraction of the Light,
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;
The Fiery colour the second, in which the Whole world shall be destroyed with fire. The Green colour which is a flourishing, and gracious 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;
by which God does preserve the world, from that future destruction; And this observation agreeth well, both with the nature, and order of these colours;
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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.
But I will speak First of the Judgement, and After of mercy, and First of the First judgement, noted in the First colour of the Bow, the colour of water.
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(saith a good Interpreter) The Rainbowe doeth put vs in minde, Ferus in Genes. first of that horrible iudgement past, which was manifested in the flood:
(Says a good Interpreter) The Rainbow doth put us in mind, Ferus in Genesis. First of that horrible judgement passed, which was manifested in the flood:
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, and carelesse securitie, with contempt of Religion, with contempt of Noah the Preacher of righteousnesse,
It had continued almost a thousand, or At least seuen hundred Years, from the Translation of Enoch, when especially it began to increase, (as Interpreters well observe) they were possessed with a deadness of heart, and careless security, with contempt of Religion, with contempt of Noah the Preacher of righteousness,
And therefore Gregory the great doeth wittily, and pithily conclude, concerning God, in his morall exposition vpon Iob, quia ipse immutabilis, id quod voluerit mutat, paenitere dicitur, quamuis rem mut•t, consilium non mutet:
And Therefore Gregory the great doth wittily, and pithily conclude, Concerning God, in his moral exposition upon Job, quia ipse immutabilis, id quod voluerit Mutat, paenitere dicitur, quamuis remembering mut•t, consilium non mutet:
And thus it repented the Lord, (that is, as Moses doeth expresse the hatred of sinne in the sight of God, according to the capacitie of men) and therefore their sinne was intollerable.
And thus it repented the Lord, (that is, as Moses doth express the hatred of sin in the sighed of God, according to the capacity of men) and Therefore their sin was intolerable.
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First, in respect of the Authour of it, a mightie, powerfull, and terrible God, who is a consuming fire to the wicked, and a lake of brimstone to the workers of iniquitie.
First, in respect of the Author of it, a mighty, powerful, and terrible God, who is a consuming fire to the wicked, and a lake of brimstone to the workers of iniquity.
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;
Thirdly, in respect of the manner of it: for then were the fountains of the great deep broken up, and the mighty cataracts, and floodgates of heaven opened;
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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:
the streams of water gushed forth, with a terrible noise, and a doleful roaring from the heaven and from the earth, from above and from below, on the right hand, and one the left:
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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.
the husband and the wife, the father and the son, the mother and the daughter, the master and the servant, the old and the young, they were all drowned together.
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Good GOD, 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.
Good GOD, that ever man should so Far degenerate from his First integrity, and fallen into such vile impieties, which could provoke so gracious a God, to plague him with so terrible a destruction.
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But man is fallen, man is degenerated from his first integritie, who can but lament with a dolefull lamentation, God is angrie, hee hath smitten, hee hath plagued, he hath drowned the olde world, with a dolefull iudgement, who can but quake with fearefull tremblings? What man is there vnder the cope of heauen, that cannot by this be mooued to remooue his hatefull sinnes, the causes of Gods direful punishments,
But man is fallen, man is degenerated from his First integrity, who can but lament with a doleful lamentation, God is angry, he hath smitten, he hath plagued, he hath drowned the old world, with a doleful judgement, who can but quake with fearful tremblings? What man is there under the cope of heaven, that cannot by this be moved to remove his hateful Sins, the Causes of God's direful punishments,
Sed quid hi fecerunt? But what haue these done, may some man obiect? will the Lord destroy the righteous with the wicked? shal not the Iudge of all the world do right? is there the same condition of him that sinneth,
said quid him fecerunt? But what have these done, may Some man Object? will the Lord destroy the righteous with the wicked? shall not the Judge of all the world do right? is there the same condition of him that Sinneth,
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or what iniquitie had the foules of the heauen committed, that they also must be destroyed with man? To which I answere, that as all these were created in the beginning for man,
or what iniquity had the fowls of the heaven committed, that they also must be destroyed with man? To which I answer, that as all these were created in the beginning for man,
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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;
First, Because man was become a rebellious traitor against God his Creator, & Therefore as a King condemning a perfidious rebel, doth not only command him to be put to a shameful death;
nor for all these, nor for greater motiues then these, to remooue their sinnes, and forsake their impieties? For although they haue often heard of that inestimable loue of God towards mankinde, in that hee spared not his owne Sonne,
nor for all these, nor for greater motives then these, to remove their Sins, and forsake their impieties? For although they have often herd of that inestimable love of God towards mankind, in that he spared not his own Son,
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yet are they nothing hereby mooued to repentance, although they haue often heard of that vnspeakeable loue of Christ, in that hee spared not his owne life,
yet Are they nothing hereby moved to Repentance, although they have often herd of that unspeakable love of christ, in that he spared not his own life,
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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 we make a parallel, and comparison between the Sins of this age, and the impieties of the old world, we shall find that the iniquity of these days, is as great,
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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 Therefore I may say to the men of this age, as our Saviour said to those Iewes (who demanded the question Concerning the Galilaeans, whose blood Pilate had mingled with their Sacrifices:
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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.
yea, the greater sort of men continue in their Sins, and go on forward in their wickedness, metamorphizing themselves into brutish creatures, by their unreasonable impieties, and beastly iniquities.
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 vnto you, what drunkennesse,
It would be too late for me, to tell you, what a flood of ungodliness, hath now overspread the face of the earth, the time would not suffer me, to relate unto you, what Drunkenness,
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,
but the Sons of God, fell to folly and iniquity, And is it not so in this age of the world? Do not those that Are the children of God, oftentimes yield to the temptation of Satan,
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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.
to brand their names, with the note of hypocrisy, Because their Conversation is not answerable to their profession? it is evident they do and Therefore except they Repent, they shall all likewise perish.
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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,
and is it not so in this age? Are not men grown to a habit in sin? hath not the wickedness of the world continued, not seuen hundred or a thousand,
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& carelesse securitie, then in these daies? Hath not God sent downe many terrible and feareful iudgements vpon the world? yea vpon this land, within this few yeares? and yet notwithstanding, the hearts of men remaine hardened,
& careless security, then in these days? Hath not God sent down many terrible and fearful Judgments upon the world? yea upon this land, within this few Years? and yet notwithstanding, the hearts of men remain hardened,
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But how many warnings haue we had, either to put vs in minde, of that generall iudgement past, in which the whole world (except Noah and his family) were drowned, to mooue vs to repentance,
But how many Warnings have we had, either to put us in mind, of that general judgement past, in which the Whole world (except Noah and his family) were drowned, to move us to Repentance,
and dreadfull warning peeces haue we had, of this terrible iudgement? what lamentations, and dolefull cryings, haue we daily heard in our streetes? of fire, fire,
and dreadful warning Pieces have we had, of this terrible judgement? what lamentations, and doleful cryings, have we daily herd in our streets? of fire, fire,
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Lastly, the sinne of the old world was exceeding great, for they were possessed with contempt of religion, with contempt of Noah the preacher of righteousnesse,
Lastly, the sin of the old world was exceeding great, for they were possessed with contempt of Religion, with contempt of Noah the preacher of righteousness,
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 in these days? was there ever more contempt of the Preachers of righteousness, then in these times? Nay, was there ever more contempt, despising of God himself,
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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,
then is extant in the world At this very hour? Certainly no, for men's wicked lives will plainly testify, that the contempt of these days, is as great,
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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,
and threatenings, Are daily contemned, to the dishonour of God, and grief of good men; How many churlish Nabal's, that Are ready rather to rob them of their necessary maintenance,
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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,
That so making a true use of this First general judgement, noted in the First colour of the Rainbow, the colour of water, we may be sure to escape with joy,
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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 haue set my Bowe in the Cloud,
and rejoicing, from that second general, but more terrible judgement, noted in the second colour, the colour of fire, which comes in the next place, to be spoken of, I have Set my Bow in the Cloud,
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The time is the first in order, and for the time of the sentence; our Sauiour sets it downe Math. 25.34. NONLATINALPHABET then shall the King say to them on his right hand, come ye blessed of my father, receiue the kingdome prepared for you, NONLATINALPHABET, from the foundation of the world:
The time is the First in order, and for the time of the sentence; our Saviour sets it down Math. 25.34. then shall the King say to them on his right hand, come you blessed of my father, receive the Kingdom prepared for you,, from the Foundation of the world:
But for the time when this seperation shall bee, or when this Sonne of man shall come, nihil certi ex sacris literis habetur, there is no certainty to be found in holy Scripture,
But for the time when this separation shall be, or when this Son of man shall come, nihil certi ex sacris literis habetur, 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, NONLATINALPHABET, but the Father only, Math. 24.36. no not the Sonne himselfe, Mark. 13.32.
for of that day and hour, Knoweth no man, no not the Angels in heaven,, but the Father only, Math. 24.36. no not the Son himself, Mark. 13.32.
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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;
And Therefore S. Chrysostom well observeth, 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 themselves were ignorant of;
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but also from desiring to learne so secret a mysterie. 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, NONLATINALPHABET, in his owne hand.
but also from desiring to Learn so secret a mystery. And for this cause he tells his Disciples plainly, Acts 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,, in his own hand.
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Some like Lots wife, haue not beene afraid to looke backe towards Sodome, and to prie into Gods secret iudgements, contrary to the admonition of the Angell;
some like Lots wife, have not been afraid to look back towards Sodom, and to pry into God's secret Judgments, contrary to the admonition of the Angel;
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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;
yea, to the Doctrine of christ himself, setting down, and defining a determinate time to the day of judgement, producing an oracle (as they feign) from the school of one Elia a Iew, by which they affirm, that the world should continue sixe thousand Years, which they account thus;
and alledging for their ground, that of the Prophet Dauid, in the 90. Psal. verse 4. A thousand yeares in thy sight, are but as yesterday, which is past.
and alleging for their ground, that of the Prophet David, in the 90. Psalm verse 4. A thousand Years in thy sighed, Are but as yesterday, which is passed.
And I am God, 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.
And I am God, I change not, and you Sons of Iacob Are not consumed, Malachi 3.6. we cannot Therefore approve of this neither, Because it cannot be proved out of the word of God.
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so he shall remaine thirtie three yeares with his mysticall body the Church, accounting to euery yeare fiftie yeares, making them like to the yeares of Iubely, which did consist of fiftie yeares, Leuit. 25 11. So that by this account, it should be from the birth of Christ,
so he shall remain thirtie three Years with his mystical body the Church, accounting to every year fiftie Years, making them like to the Years of Jubilee, which did consist of fiftie Years, Levites 25 11. So that by this account, it should be from the birth of christ,
Excellent is that answere of S. Augustine vnto Hesichius, to whom enquiring curiously of the end of the world, S. Augustine answereth, Se non audere spacia seculorum, vsqu• ad finem mundi, aut metiri, aut enumerare, that he durst not either number,
Excellent is that answer of S. Augustine unto Hesychius, to whom inquiring curiously of the end of the world, S. Augustine Answers, Se non audere Spacia seculorum, vsqu• ad finem mundi, Or metiri, Or enumerare, that he durst not either number,
or measure the times of the ages vnto the end of the world, because it is written, Of that day and houre knoweth no man, no not the Angels in heauen, Math. 24.36. It is sufficient for vs to know that it is the last time, and therefore not long to the day of Iudgement, and end of the world.
or measure the times of the ages unto the end of the world, Because it is written, Of that day and hour Knoweth no man, no not the Angels in heaven, Math. 24.36. It is sufficient for us to know that it is the last time, and Therefore not long to the day of Judgement, and end of the world.
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the first, from Adam vnto Noah: the second, from Noah vnto A raham: the third, from Abraham to Dauid: the fourth, from Dauid to the captiuitie of Babylon:
the First, from Adam unto Noah: the second, from Noah unto A raham: the third, from Abraham to David: the fourth, from David to the captivity of Babylon:
and S. Peter in his time, that the ende of all things was at hand, which is aboue fifteene hundred yeares since, then may wee iustly verifie with S. Iohn, that it is the last time,
and S. Peter in his time, that the end of all things was At hand, which is above fifteene hundred Years since, then may we justly verify with S. John, that it is the last time,
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while God doeth with patience expect our conuersion, let vs turne vnto him, lest when he shall passe to the signes of iustice, hee punish with the seueritie of his iudgements.
while God doth with patience expect our conversion, let us turn unto him, lest when he shall pass to the Signs of Justice, he Punish with the severity of his Judgments.
Dulcis & rectus, dicitur Dominus, the Lord is said to be gracious and righteous, Psalm. 25.7. Hee is now gracious, because hee doeth offer the sweetnesse of his mercie vnto the wicked, that they might not perish:
Dulcis & rectus, dicitur Dominus, the Lord is said to be gracious and righteous, Psalm. 25.7. He is now gracious, Because he doth offer the sweetness of his mercy unto the wicked, that they might not perish:
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but in the daye of iudgment, he shall bee found iust and righteous, because he wil iustly condemne those then, who haue contemned the grace and mercy that he offers them now.
but in the day of judgement, he shall be found just and righteous, Because he will justly condemn those then, who have contemned the grace and mercy that he offers them now.
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Christ at his first comming brought hony, and not a sting, Sed nolite peccare in spe, (saith Saint Bernard ) but sinne not in hope, whosoeuer ye bee that delight in sinne,
christ At his First coming brought honey, and not a sting, said nolite Peccare in See, (Says Faint Bernard) but sin not in hope, whosoever you be that delight in sin,
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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,
for this our Bee hath a time also, when he will take his sting, and fix it into the bones and marrow, of the Reprobate? what should we do then Beloved,
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And therefore those are iustly confuted, who haue presumed to obiect, that because there is a priuate iudgment of euery particular man, at the day of his death therefore there shal be no generall iudgmēt at the day of resurrection:
And Therefore those Are justly confuted, who have presumed to Object, that Because there is a private judgement of every particular man, At the day of his death Therefore there shall be no general judgement At the day of resurrection:
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since the Lord himselfe testifieth by his Prophet, Nahum 1.9. Non consurget duplex tribulatio, affliction shall not arise the second time, and therefore iudgement shall not twise be executed.
since the Lord himself Testifieth by his Prophet, Nahum 1.9. Non consurget duplex tribulatio, affliction shall not arise the second time, and Therefore judgement shall not twice be executed.
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I answer with that Angelicall Doctor Aquinas, in 4. sententiarum 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,
I answer with that Angelical Doctor Aquinas, in 4. sententiarum distinct. 47. iudicari primo illo animam potiorem hominis partem, tandem altero hominem totum, that in that First judgement the soul of man, only is judged, which is his better part,
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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.
but in the second the Whole man shall be judged, both in body and soul, and receive either that blessed sentence of absolution, or that fearful sentence of condemnation.
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And concerning that place of the Prophet, I Answer, that the Prophet Nahum speaketh not there, either of the generall or particular iudgement, to eternall life,
And Concerning that place of the Prophet, I Answer, that the Prophet Nahum speaks not there, either of the general or particular judgement, to Eternal life,
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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,
or death but of a temporal judgement, for declaring the destruction of the Assyrians, he shows only that their overthrow should be final, that God should not need to smite them again the second time,
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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. for hee would haue slaine him at the first blowe.
as Abishai said to David, when he found Saul asleep, let me smite him, and I will not smite him again, 1. Samuel 26. vers. 9. for he would have slain him At the First blow.
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,
and Therefore Here is an answer to that Common objection, of wicked and irreligious Atheists, which abound in the world, who Are not ashamed to affirm,
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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;
if not in their words, yet in their lives and conversations, that let the ambassadors of God, say what they will they need not be so careful to forsake their profitable, or pleasurable Sins;
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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,
for the day of Doom (as they call it) that is Far off, God Knoweth when that will be, (ever or never) and Therefore they may live yet as they list,
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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, as Saint Iude speaketh in the 13. verse of his Epistle.
But to these raging waves of the sea, foaming out their own shame, (unless they Repent in time) is reserved the blackness of darkness for ever, as Saint Iude speaks in the 13. verse of his Epistle.
and as death leaueth thee, so shall iudgement finde thee, 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, Prouerbes 11. If thou diest in thy sinnes, thou shalt be found in thy sinnes, at the day of iudgement;
and as death Leaveth thee, so shall judgement find thee, for as the tree falls so shall shall it lie, Ecclesiatest. 11. vers. 3. After death next comes judgement, Hebrews 9.27. and when a wicked man Dieth his hope Perishes, Proverbs 11. If thou Dies in thy Sins, thou shalt be found in thy Sins, At the day of judgement;
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,
Impenitent Cain died long since, and yet the day of judgement when it comes, shall find him impenitent still, the like may be said of Saul, of Ahithophel, of Iudas, they died desperately,
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.
for as Saint Gregory Testifieth qualis hu•c qui•que egreditur, tal•s in Judicio presentatur, In what estate soever a man does d•part out of this life, in the same he shall be found At the day of judgement.
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And S. Amb. de bono mortis, He that •n this life, doth not receiue remission of sinnes, shall not haue part there, to wit in the communion of Saints, in the life to come;
And S. Ambassadors de Bono mortis, He that •n this life, does not receive remission of Sins, shall not have part there, to wit in the communion of Saints, in the life to come;
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.
and he that will not sow the seed of good works, in the seed time of grace Here, he shall never reap the fruit of reward in the harvest of glory hereafter.
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 prepare themselves in time, shall then receive no other Comfort, but that doleful sentence non noui vos, I know you not depart from me you workers of iniquity.
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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.
And thus from the time, I proceed to the manner of this judgement by fire, which is the second circumstance, I observed in the fiery colour of the Bow.
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1. As the lightening commeth from the East and shineth vnto 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;
1. As the lightning comes from the East and shines unto the West, so shall the coming of the Son of man be, Luk. 17. verse 24. He shall come ex improviso, like a thief in the night, suddenly;
But Quid sibi vult tubarum sonus? to what end is this sound of the trumpet? saith Saint Chrysostom, in his 77. homil. vpon Matthew and he answereth the question himselfe.
But Quid sibi vult tubarum Sound? to what end is this found of the trumpet? Says Saint Chrysostom, in his 77. Homily. upon Matthew and he Answers the question himself.
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,
The dead shall then be raised, and the bodies of God's Saints shall then be glorified, they shall rise in the fullness of the measure of christ, in a full and a perfect age, in a fitting and convenient stature, that which is less then is fitting shall thence be supplied, from whence the creator Knoweth,
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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.
and that which is more, shall be detracted, The integrity and perfection being retained, as Saint August. speaks in lib. 22. of the City 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,
3. To conclude, christ shall come to this firy judgement, with his fan in his hand, the fan of his judgement, (as before he Come with the fan of his mercy) and he will thoroughly purge his floor, the floor of his Church,
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,
Saint August. seems to be of opinion that it should be After, for speaking of those things which should come about the time of judgement, he sets the conflagration of the world,
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 haue rehearsed them,
in what order these shall come, experience will then teach more perfectly, but, I think Says he, that they will come in that order, in which I have rehearsed them,
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and his rebuke with flames of fire, Isaiah 66.15. There shall goe a fire before him, and burne vp his enemies on euery side, Psal. 67 2 Hee shall come with flames of fire, rendring vengeance to them that know not God, 2. Thess. 1.8. This shall bee the true manner of his comming, and therefore this fire shall appeare at the day of iudgement, before the full execution of that finall sentence:
and his rebuke with flames of fire, Isaiah 66.15. There shall go a fire before him, and burn up his enemies on every side, Psalm 67 2 He shall come with flames of fire, rendering vengeance to them that know not God, 2. Thess 1.8. This shall be the true manner of his coming, and Therefore this fire shall appear At the day of judgement, before the full execution of that final sentence:
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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.
and there shall be fire After the execution of judgement, that is, Ignis condemnationis, the fire of hell, in which the Devils and damned spirits shall be tormented for ever.
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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,
yet this fire is infinitely more terrible then our Common fire, and more tormenting, for Ardet & non lucet, it burns and shines not, Says Anselm, that revenging flame hath burning in abundance,
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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, or the fearefull visions of the minde.) But howsoeuer,
but it hath no Light, (Says Gregory: yet Aquinas thinks there shall be Light sufficient for the damned to behold those things which shall torment them, (either in respect of the sighed of the body, or the fearful visions of the mind.) But howsoever,
answereth, dé hac retemerè d•finire non audeo, I dare not rashly define of this matter, some haue thought it in some part of the earth, some vnder the earth, about the center,
Answers, dé hac retemerè d•finire non audeo, I Dare not rashly define of this matter, Some have Thought it in Some part of the earth, Some under the earth, about the centre,
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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,
for it shall torment both the bodies and Souls of the damned, crucior in hac fl•mma, I am tormented in this flame, was the song of rich Diues in hell,
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for as the worme neuer dieth, so the fire neuer goeth out, 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.
for as the worm never Dieth, so the fire never Goes out, Mark 9.48. and paria paribus rela••••nt, like Are referred to like, Says S. Augustine: on the one side Eternal punishment, on the other Eternal life, according to our Saviour, Matthew. 25.46.
And to conclude, it was the iudgement of the deuill, to be cast into that lake of fire and brimstone, where the beast and false prophet are and shall be tormented day and night for euermore, Reu. 20.10
And to conclude, it was the judgement of the Devil, 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 evermore, Reu. 20.10
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and godlinesse, looking for, and hasting vnto the comming of the day of God, wherein the heauens being on fire, shalbe dissolued, and the elements shall melt with feruent heat;
and godliness, looking for, and hasting unto the coming of the day of God, wherein the heavens being on fire, shall dissolved, and the elements shall melt with fervent heat;
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the consideration of these things should mooue vs to quench in our hearts the fire of sinne, (whose flames doe abundantly burne in the world) that so we may be free from this fire of punishment.
the consideration of these things should move us to quench in our hearts the fire of sin, (whose flames do abundantly burn in the world) that so we may be free from this fire of punishment.
The whole world lieth in euill (saith S. Iohn) in maligno, 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.
The Whole world lies in evil (Says S. John) in maligno, quasi in maloigne: in evil, that is as it were, in an evil fire, by which they Are stirred up to all kind of impieties.
They are like to those of whom the wise man speaketh, Wisdome the second, that call one to another in their securitie, Come, let vs fill our selues with costly wine and oyntments,
They Are like to those of whom the wise man speaks, Wisdom the second, that call one to Another in their security, Come, let us fill our selves with costly wine and ointments,
let vs crowne our selues with rose buds before they bee withered, let none of vs goe without his part of voluptuousnesse, let vs oppresse the poore righteous man,
let us crown our selves with rose buds before they be withered, let none of us go without his part of voluptuousness, let us oppress the poor righteous man,
Thus doe they encourage themselues in their wickednesse, and goe on forwards in their sinnes, 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,
Thus do they encourage themselves in their wickedness, and go on forward in their Sins, but what shall be in the end thereof? The time will come when this devouring fire shall appear, that their joy 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 vs? or what good hath riches with our vaunting brought vs? for all those things are passed away as a shadow,
and their mirth into mourning, their Comical prologue, into a Tragical Catastrophe, when they shall cry out with a doleful lamentation, what hath pride profited us? or what good hath riches with our vaunting brought us? for all those things Are passed away as a shadow,
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They shall crie out with terrour and amazednesse, woe and alas, what a fearefull change doe we behold, our pleasures are turned into torments, our riches into extreame pouertie, our delights into woefull punishments, our pleasant singing, into grieuous sighing:
They shall cry out with terror and amazedness, woe and alas, what a fearful change do we behold, our pleasures Are turned into torments, our riches into extreme poverty, our delights into woeful punishments, our pleasant singing, into grievous sighing:
we haue runne blindfolded into this scorching lake of fire and brimstone, our eyes, which our abundance of pleasures had shut vp, are now opened by our abundance of punishments.
we have run blindfolded into this scorching lake of fire and brimstone, our eyes, which our abundance of pleasures had shut up, Are now opened by our abundance of punishments.
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thou, who wast sometimes a horrour vnto our guiltie consciences, bee now a comfort in seazing vpon vs. O yee furies of hell, pull yee, rend yee, teare yee in pieces our vnhappie carkeises,
thou, who wast sometime a horror unto our guilty Consciences, be now a Comfort in seizing upon us Oh ye furies of hell, pull ye, rend ye, tear ye in Pieces our unhappy carcases,
O miserable wretches that wee are, for how momentarie pleasures, haue wee procured these euerlasting miseries? In this manner shall the wicked lament their follies,
O miserable wretches that we Are, for how momentary pleasures, have we procured these everlasting misery's? In this manner shall the wicked lament their follies,
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Againe, shall the King of heauen and earth Christ Iesus, 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;
Again, shall the King of heaven and earth christ Iesus, come to execute this fiery judgement, with power and great glory? shall he come with excellent splendour, with admirable beauty? shall he come with the bright shining weapons of war, to fight with his enemies? shall he take to him his jealousy 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? O then how happie shall that man bee, that hath a peaceable and quiet conscience;
put on righteousness for a breast plate, and true judgement instead of a helmet? shall be sharpen his severe wrath for a sword? and send out his right aiming thunderbolts against his Adversaries? Oh then how happy shall that man be, that hath a peaceable and quiet conscience;
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For idem erit Iudex, qui Patronus, qui Mediator, qui Pontifex, 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,
For idem erit Judge, qui Patronus, qui Mediator, qui Pontifex, Says S. Ambrose; the same shall be our Judge, who is our Redeemer, our Patron, our Mediator, our chief Priest, who hath offered a sweet smelling incense of reconciliation to God his Father for our redemption,
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!
which of you can be able to meet this devouring fire, these everlasting burnings? which of you can Dare to encounter this invincible warrior? O miserable miscreants!
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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,
For although it be too often seen in the world, (as S. Gregory observeth) that humane judgement is perverted, either Timore, for Fear of greatness, by which corrupt judges Are moved, to smoother the truth, absolve the rich,
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,
when Bribes pervert the eyes of the wise, and move them to subvert the Way of Wisdom, to harken to the voice of tempting Angels, rather then to the voice of equity and right, to the voice of a corrupted servant,
or bribing oppressor, then to the pitifull cry of a poore distressed plaintiue. But this Iudge is incorrupt in his affections, he can neither bee mooued by loue,
or bribing oppressor, then to the pitiful cry of a poor distressed plaintive. But this Judge is incorrupt in his affections, he can neither be moved by love,
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or receiuing of bribes) there shall be equally iudged, the king and the subiect, the master and the seruant, the rich and the poore, the humble and the proud, euery one shall be iudged according to the straight rule of iustice, and ballance of equitie;
or receiving of Bribes) there shall be equally judged, the King and the Subject, the master and the servant, the rich and the poor, the humble and the proud, every one shall be judged according to the straight Rule of Justice, and balance of equity;
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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 S. Bernard sweetly illic plus valebunt Pura Corda quam astuta verba, & conscientia Bona quam marsupia plena, At that day of judgement, pure hearts, shall be better then crafty words,
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,
it will make the corrupt Lawyer, to deceive his client, the corrupt patron to fell the livings of the Church (with which he is only put in trust) and to place in them Ieroboams Priests, of the Basest of the people,
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;
and impiety, where he should place learning, honesty, and Religion, to be brief, it will make the corrupt magistrate, to wink At offences with partiality, where he should Punish with severity;
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;
it Causes the sacrilegious Church robber, to rob christ Iesus, in robbing his Ministers, the oppressing Landlord, to suck the blood of his tenants, the bribing usurer, to eat the Flesh of his creditors, the sophisticating Tradesman, to use the balance of deceit and false measure of iniquity;
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;
and rewarded with punishment, the First in which that blessed sentence shall be pronounced to the godly, venite Blessing come you blessed of my Father;
Come from your sorrowfull warre, vnto ioyfull triumph; Come from exile vnto your country: from your earthly cabbins, vnto caelestiall and stately palaces;
Come from your sorrowful war, unto joyful triumph; Come from exile unto your country: from your earthly cabins, unto celestial and stately palaces;
To conclude, come ye from labour vnto rest, from misery vnto ioy, from earth vnto heauen, where ye shall inioy pleasures, without end, treasures without measure,
To conclude, come you from labour unto rest, from misery unto joy, from earth unto heaven, where you shall enjoy pleasures, without end, treasures without measure,
and vnspeakable glory for euermore, 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 unspeakable glory for evermore, O terque quaterque Beati. Oh thrice and foure times, nay thousand times ten thousand times happy shall they be, whom this blessed sentence shall embrace, who would not for a little Molle in this life, endure any misery,
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Iudicum formidandum malis propter paenam, amandum bonis propter coronam, This diuine iudgement, it is to be feared of the wicked, because of their punishment;
Judgment formidandum malis propter paenam, amandum bonis propter Crown, This divine judgement, it is to be feared of the wicked, Because of their punishment;
when Christ Iesus shall speake vnto them, not with a veni, come thou blessed, but with an Abi, goe thou cursed, not with an euge, well done thou good and faithfull seruant,
when christ Iesus shall speak unto them, not with a veni, come thou blessed, but with an Abi, go thou cursed, not with an euge, well done thou good and faithful servant,
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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!
but with an Apage, away thou wicked and slothful servant, depart into everlasting torments, prepared for the Devil and his Angels: Oh most horrible sounding thunderclap! O fearful lightning!
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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,
but how many hours, or days, or months, or Years, shall they remain in that scorching fire? their hours cannot be numbered, their months measured,
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how willingly should wee cast out all things that may endanger this weake, crasie, and leaking shippe of our soules; (be they neuer so deare vnto vs,) rather then incurre this eternall,
how willingly should we cast out all things that may endanger this weak, crazy, and leaking ship of our Souls; (be they never so deer unto us,) rather then incur this Eternal,
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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,
Which Mercies, having now passed these two great and terrible Judgments of water, and of fire, noted in the two First colours of the Rainbow, the colour of water,
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The grace and mercie of God, by which hee preserueth the world from that future destruction, noted in the greene and gracious colour, signifying the spring of Gods fauours,
The grace and mercy of God, by which he Preserveth the world from that future destruction, noted in the green and gracious colour, signifying the spring of God's favours,
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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;
and a later writer agreeing with the former, observeth the same point After this manner, Ex Sign Fœderis Divinely nobis Purpose, iustitiae pariter, & Mercy recordemur;
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the mercy of the Lord is like the sea, compassing the earth, on euery part, the mercy of the Lord is like the Sunne, shinning both vpon the good and bad, vpon the iust,
the mercy of the Lord is like the sea, compassing the earth, on every part, the mercy of the Lord is like the Sun, shinning both upon the good and bad, upon the just,
and his righteousnesse vnto childrens children, the Lord hath prepared his seate in heauen, and his kingdoms ruleth ouer all, gouerning all things by his mighty power,
and his righteousness unto Children's children, the Lord hath prepared his seat in heaven, and his kingdoms Ruleth over all, governing all things by his mighty power,
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and conseruing them by his continual presence, And therefore for this end, according to that olde rule in diuinity, Enter, praesenter, Deus hic & vbi { que } potenter, God is here,
and conserving them by his continual presence, And Therefore for this end, according to that old Rule in divinity, Enter, praesenter, Deus hic & vbi { que } potenter, God is Here,
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But the cause of this loue, is the free grace and mercy of God, gratia dei dat homini vitam & motum, (saith a learned writer) the grace of God doth giue to man, both life and motion:
But the cause of this love, is the free grace and mercy of God, Gratia dei that Homini vitam & motum, (Says a learned writer) the grace of God does give to man, both life and motion:
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hee hath beene gratious vnto the whole world, in preseruing it, and hath beene gratious vnto this land, in preseruing vs. O England thou hast tasted in abundance, of the riuers of Gods gratious fauours, thou hast beene made rich with his loue tokens;
he hath been gracious unto the Whole world, in preserving it, and hath been gracious unto this land, in preserving us O England thou hast tasted in abundance, of the Rivers of God's gracious favours, thou hast been made rich with his love tokens;
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;
from the terrible Armado of the Spaniard, in eighty eight, from that horrible powder plot of the Papists, with many other villainous treasons in latter days;
of which thou mayest say with the land of Israel, if the Lord himselfe had not beene on our side, (may England now say) when men rose vp against vs, they had swallowed vs vp quicke,
of which thou Mayest say with the land of Israel, if the Lord himself had not been on our side, (may England now say) when men rose up against us, they had swallowed us up quick,
hee hath giuen vs a gratious King, a wise, learned, and vnderstanding Salomon, whom God of his mercy long preserue amongst vs, he hath giuen vs a royall Queene,
he hath given us a gracious King, a wise, learned, and understanding Solomon, whom God of his mercy long preserve among us, he hath given us a royal Queen,
and for the encrease of learning, and religion, which God to the encrease of his glory long preserue amongst vs. And last of all, which paralels all the rest, (for had we not that, we had nothing) he hath giuen vs the rich treasures of his glorious Gospell for the saluation of our soules:
and for the increase of learning, and Religion, which God to the increase of his glory long preserve among us And last of all, which parallels all the rest, (for had we not that, we had nothing) he hath given us the rich treasures of his glorious Gospel for the salvation of our Souls:
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:
he hath given you riches, and treasures in great abundance, he hath given you that most precious jewel of his blessed word, After an excellent manner:
But now he looketh vpon you with a fauourable eye, and hath freed you from that fearefull iudgement, which freedome God of his infinite mercie long preserue amongst you.
But now he looks upon you with a favourable eye, and hath freed you from that fearful judgement, which freedom God of his infinite mercy long preserve among you.
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What is the cause that hee hath giuen vs a gracious King, vnder whom we enioy the peace of the Gospell, the meanes of our saluation? Gratia Dei, the free grace and mercie of God.
What is the cause that he hath given us a gracious King, under whom we enjoy the peace of the Gospel, the means of our salvation? Gratia Dei, the free grace and mercy of God.
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,
and most infinite grace? Wherewith shall we come before the Lord, and bow our selves before the most high God? Shall we come before him with thousands of rams,
or with tenne thousand riuers of oyle? Shall wee giue our first borne for our transgressions, the fruite of our bodies for the sinnes of our soules, to pay for our ingratitude,
or with tenne thousand Rivers of oil? Shall we give our First born for our transgressions, the fruit of our bodies for the Sins of our Souls, to pay for our ingratitude,
Let Israel now confesse, that hee is gracious, and that his mercie endureth for euer: Let the house of Aaron now confesse, that his mercie endureth for euer:
Let Israel now confess, that he is gracious, and that his mercy Endureth for ever: Let the house of Aaron now confess, that his mercy Endureth for ever:
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Surely, the vineyard of the Lord of hostes, is the house of England, and the men of England are his pleasant plant, he hath manifested his loue vnto them, hee hath taken care for them, he hath fenced them with a wall of peace, he hath gathered the stones from them,
Surely, the vineyard of the Lord of hosts, is the house of England, and the men of England Are his pleasant plant, he hath manifested his love unto them, he 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;
so that nothing might hinder their fruitfulness, he hath planted them with the Choicest vine, the vine of his word, he hath built a tower in the midst of them, the tower of his graces, he hath made a winepress therein, prepared all things for their good;
but haue 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 have we not brought forth wild grapes? he looked for thankfulness, may I not say behold ingratitude? he looked for judgement, may I not say behold oppression? he looked for righteousness, may I not say behold a cry? If I should say it of all, I should condemn the innocent,
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.
There is a cry of Pride, of horrible Pride, men Are transformed into women, and women into men, such is their strange Metamorphosis and preposterous order that one strives to go before the other in Pride.
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for whereas the Lord by the Prophet reprooueth the abhominable pride of the daughters of Sion, Isaiah 3. their haughtinesse, their stretched out neckes, 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,
for whereas the Lord by the Prophet Reproveth the abominable pride of the daughters of Sion, Isaiah 3. their haughtiness, their stretched out necks, their wanton eyes, their walking and mincing as they go, making a tinkling with their feet, their tinkling Ornament, their caules the round tires like the Moon,
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.
and to outstrip them in pride, painting their faces, and painting their clothes, in such a deformed manner, defacing their natural forms, that At the day of judgement God will not know them to be his.
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and sometimes iustles for the wall, there is a crye of whoredome, yea it is growne to such a height, that now many of our gallants, account it but recreation, and our prophane Atheists will boast of their bawdery.
and sometime justles for the wall, there is a cry of whoredom, yea it is grown to such a height, that now many of our gallants, account it but recreation, and our profane Atheists will boast of their bawdry.
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but I answer her greeting, rayling with the Prophet, Woe to the crowne of pride and drunkennesse of Ephraim, and woe vnto them that rise vp early to follow drunkennesse,
but I answer her greeting, railing with the Prophet, Woe to the crown of pride and Drunkenness of Ephraim, and woe unto them that rise up early to follow Drunkenness,
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,
Hence comes the cry oppression, Worse then the cry of the children of Israel, against their Taskmasters in Egypt, the poor labourer Cries for vengeance against the Depopulator,
But woe bee vnto them that ioyne house to house, and lay field to field, till there bee no place that they may be placed by themselues in the midst of the earth:
But woe be unto them that join house to house, and lay field to field, till there be no place that they may be placed by themselves in the midst of the earth:
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,
Simony is sister to Oppression, for when the field is depopulated, corn grows scarce and Therefore the oppressing Patron must part stakes with the Simoniacal 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,
for ease of charge, hence it comes to pass that of those foure ordinary gates of Entrance into the Church, Caesaris & Simon• Blood atque dei, By favour of Caesar, of Simony, of Friends,
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and it is to be feared without the mercy of God, and fauour of the King, that in many places they will be quite ouerthrowne, witnes that abhominable crye of horrible Sacriledge, that foundeth in the world, where the godlesse depopulators haue inclosed fields, townes, Churches and all, pulling those downe, which their religious fore-fathers did build vp, stopping their doores with thornes,
and it is to be feared without the mercy of God, and favour of the King, that in many places they will be quite overthrown, witness that abominable cry of horrible Sacrilege, that foundeth in the world, where the godless depopulators have enclosed fields, Towns, Churches and all, pulling those down, which their religious Forefathers did built up, stopping their doors with thorns,
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,
and their windows with Bushes, yea covering their roofs with thatch, nay leaving them naked, or Else turning these holy places into Barns, or sheep coats, or other profane uses,
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so that for lacke of people, the earth and bruite beasts may complaine to the Lord, in the words of the Prophet, O God, the heathen are come into thine inheritance, thy holy Temple haue they defiled,
so that for lack of people, the earth and bruit beasts may complain to the Lord, in the words of the Prophet, Oh God, the heathen Are come into thine inheritance, thy holy Temple have they defiled,
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.
many more Are the crying Sins of these days, but two especially had deed to be spoken of, the First is Hypocrisy and dissimulation, the second Schism and division.
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To bee short, they are like Ferrie-men, looking one way, but rowing another way, bearing men in hand, that they are trauelling forwards, in the narrow way that leadeth vnto life,
To be short, they Are like Ferrie-men, looking one Way, but rowing Another Way, bearing men in hand, that they Are travelling forward, in the narrow Way that leads unto life,
and pleasure, sabbath breaking, sacriledge, simonie, vsury, periury, vilanie, and what not; making shipwracke of faith, and of a good conscience, as the Apostle speaketh.
and pleasure, Sabbath breaking, sacrilege, simony, Usury, perjury, villainy, and what not; making shipwreck of faith, and of a good conscience, as the Apostle speaks.
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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,
But such as those Are, receive their seed among stones, and Therefore hindering the root of the word, by their stony hearts, they obtain only the leaves of profession,
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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 Are altogether deprived of the good fruit, of a true Religion, their faith is resisted, by the stones of error, their hope resisted, by the waves of Fear,
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.
and Therefore wanting the firm and stable pillars of faith, hope, and charity, their house of hypocrisy, is suddenly overturned, by that strong man, the Devil, (more mighty then Sampson) & they themselves, with their outside profession, beaten to Pieces in a moment.
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The last sinne is schisme, and diuision in the Church, 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, they were all of one minde,
The last sin is Schism, and division in the Church, and the cry of this is so grievous, that it grieves me to think of it, much more to speak of it, most of all to behold it among our selves, In the primitive Church, they were all of one mind,
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but now how many minds, how many schismes? how many diuisions in the Church? and that many times about shadowes, about ceremonies, about circumstances,
but now how many minds, how many schisms? how many divisions in the Church? and that many times about shadows, about ceremonies, about Circumstances,
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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,
while let the substance go, one Says I am of Paul, Another I am of Ap•llo, Another I am of Cephas, Another I am of christ, is christ divided? did Paul die for you? or was Apollo Crucified? certain it is, that you cannot divide christ,
Thus (right Honorable, and beloued,) from this greene and gratious colour of the Bow, I haue shewed you the mercy of God, by which he preserueth the world from destruction, I haue shewed you the infinite graces, which he hath bestowed vpon this land, vpon this citie, I haue shewed you the vnthankefulnesse of many in the world, manifested in the crying sinnes of the time, 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,
Thus (right Honourable, and Beloved,) from this green and gracious colour of the Bow, I have showed you the mercy of God, by which he Preserveth the world from destruction, I have showed you the infinite graces, which he hath bestowed upon this land, upon this City, I have showed you the unthankfulness of many in the world, manifested in the crying Sins of the time, of which I may conclude as S. Chrysostom begins his second Homily to the people of Antioch, Quid dicam? Or quid loquar? lachrymarū Presents Tempus, non verborum, etc. What should I say? or what should I speak? it is a time of tears,
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 vnto faith,
The unbelieving Pagan, disputeth against faith, and the wicked Christian lives against faith, from whence it comes to pass, that since both of them Are Adversaries unto faith,
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.
I know there is not wanting religious and zealous Bishops, graven & worthy Judges, who Are careful and vigilant, to banish these hateful cries both from Church and Common wealth.
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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, & by this meanes they escape vnpunished.
or Else the Sins themselves (like painted harlots) Are so masked, and gilded over with the colours of deceit, that their ugly countenances cannot be seen, & by this means they escape unpunished.
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and my earnest desire, for the good, and welfare of my King, and country, binds me as it bindeth all, continually to pray vnto that great Lord Keeper of Israel, to defend his glory, his Church, our King,
and my earnest desire, for the good, and welfare of my King, and country, binds me as it binds all, continually to pray unto that great Lord Keeper of Israel, to defend his glory, his Church, our King,
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Thus you haue heard these three principall colours of the Rainebowe, the colour of water, the colour of fire, and the greene colour, the signe of grace, (with their three principall morals) at large declared vnto you;
Thus you have herd these three principal colours of the Rainbow, the colour of water, the colour of fire, and the green colour, the Signen of grace, (with their three principal morals) At large declared unto 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 vnto vs that holy and blessed Trinitie;
yet once again, S. Basil. the great who was magni Nominis in Ecclesia, of great name in the Church of God, excellently observeth further, that this heavenly Bow, does by a fit similitude, in his threefold colour, resemble unto us that holy and blessed Trinity;
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;
so is it in the divine essence, the Persons be distinct in themselves, yet can we not find out (by our humane Wisdom) in the proprieties of their nature's, the separation of one from the other;
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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,
as whither these colours of the Rainbow be colours according to the verity of the matter or in appearance only? whither that which lies between the lesser periferie,
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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,
or circumference of the Bow, & the greater, be a thing coloured or not? whither that which is seen between the two Rainbows (the principal and that which is caused by refl•xe of the principal) be coloured with the purple, carnation,
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if they neglect this, they are made without excuse. 2. That God is more powerfull then his creatures, he can keepe them from hurting his seruants, seeme they neuer so prepared,
if they neglect this, they Are made without excuse. 2. That God is more powerful then his creatures, he can keep them from hurting his Servants, seem they never so prepared,
& in the time of Arist. it was the cōmon opinion, that the Rainbow lighting with her two ends vpon the hearbs & flowers, did make them much more sweet and odoriferous:
& in the time of Arist. it was the Common opinion, that the Rainbow lighting with her two ends upon the herbs & flowers, did make them much more sweet and odoriferous:
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concerning which, how & when it is done, he disputeth at large in his Problems. But Pliny doth constantly affirme, that the tree Aspalathus, the rose of Ierusalem,
Concerning which, how & when it is done, he disputeth At large in his Problems. But pliny does constantly affirm, that the tree Aspalathus, the rose of Ierusalem,
for when the earth is watered, & the Rainbow doth cst down her seed vpon it, she doth thē send forth that diuine & heauenly breath, to which no sweetnes can be cōpared.
for when the earth is watered, & the Rainbow does cst down her seed upon it, she does them send forth that divine & heavenly breath, to which no sweetness can be compared.
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Which notable effect of the rainbow, 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,
Which notable Effect of the rainbow, Arist. Describeth further, teaching, that to the generation of that melaeris, that honey of the air (which our Philosophers called mel roris, the honey of dew,
For as the rainebow with her heauenly deaw, distilling from the clouds, doeth giue an excellent odour, to the flowers of the earth vpon which it doth light;
For as the rainbow with her heavenly dew, distilling from the Clouds, doth give an excellent odour, to the flowers of the earth upon which it does 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,
so likewise christ Iesus, who is that mystical Rainbow & Eternal Signen of God's favour, with the celestial due of his spiritual graces distilling from the throne of his mercy, (which is perfumed with the sweet smelling incense of his meritorious sacrifice) doth sweeten with melliferous odours, the hearts,
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 vnto vs;
and so likewise the further we Are from christ Iesus, by our natural corruption, impenitency, and Continuance in since, the less glorious, beautiful, and excellent does he appear unto us;
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for at the middle of the day, 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 vpon vs;
for At the middle of the day, it is thinner, smaller, & narrower (although of a greater circle:) And so likewise by how much higher christ Iesus, who is the Sun of righteousness, is in our hearts, that is, by how much the more he does confer his Gifts and graces upon us;
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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;
but when the night of adversity Approaches, they forsake their profession, & leave christ to himself, rather then they will endure the least misery for his sake;
or like those who as the Bow hath both endes downewards, so they bend all their affections downwards, casting their eyes vpon the ground, searching greedily for the mucke and pelfe,
or like those who as the Bow hath both ends downwards, so they bend all their affections downwards, casting their eyes upon the ground, searching greedily for the muck and pelf,
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But we must not so immitate the Bow, but as (according to the opinion of the ancient) the Rainebow letting downe her hornes vpon the earth, 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,
But we must not so imitate the Bow, but as (according to the opinion of the ancient) the Rainbow letting down her horns upon the earth, does draw up the water from the fountains to the Clouds, which being turned into showers, do return and water the fruits 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:
for which cause this phrase was used of them arcus bibit Aquas the Bow does drink up the waters, (which opinion Vitrunius defendeth, calling the Bow a notable Instrument by which God does draw up the waters from the earth, into the air, by this means to make the ground more fruitful:
so likewise beeing inlightened with the heauenly brightnesse of Gods gracious Spirit, and casting downe both our eyes to behold the infinite blessings of God vpon the earth;
so likewise being enlightened with the heavenly brightness of God's gracious Spirit, and casting down both our eyes to behold the infinite blessings of God upon the earth;
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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.
we should be moved by divine contemplation, to send up the sweet smelling vapours of thankful hearts, towards the Clouds of heaven, that being converted into the divine showers of God's merciful favours, we may be made fruitful, with all spiritual graces whatsoever.
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,
yet it seems the ground, and Foundation, of this opinion was, that they supposed that general burning of the world, could not be effected without an unspeakable precedent dryness of the air,
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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.
or of a wise Creator, Because it is a Signen of the divine Wisdom, certain it is that it is nuncius dei, the Messenger of God, by which he does testify that he will no more bring a general flood to destroy the world.
and this is aboue nature, for all naturall Philosophy is ignorant of it, onely the Church doth vnderstand it by faith, out of the reueiled will of God, that as often as the Bow doth appeare in the cloud, we remember the couenant and promise of God, that the world should neuer againe be destroyed with water.
and this is above nature, for all natural Philosophy is ignorant of it, only the Church does understand it by faith, out of the revealed will of God, that as often as the Bow does appear in the cloud, we Remember the Covenant and promise of God, that the world should never again be destroyed with water.
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But how can this be, may some man obiect? 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,
But how can this be, may Some man Object? how is it possible that the Rainbow should be a Signen, that there should not follow a general flood, to destroy the world, seeing the Rainbow was before the flood,
First because God did cease from all the workes of creation the seauenth day, so that hee did not after create any new species, or kindes of creatures:
First Because God did cease from all the works of creation the Seventh day, so that he did not After create any new species, or Kinds of creatures:
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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;
it must needs follow, that the Effect of these Causes, the Rainbow, was before the flood also, (except it can be showed, that the generation of the Bow, was hindered by Some other impediment, which cannot be) for it is a Rule in Philosophy, Posita causa ponitur effectus, the cause being placed & perfected, the Effect must of necessity follow;
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,
when the fire is kindled, the heat does suddenly increase, or when as a man beholdeth his natural face in a glass, his image is presently represented to his sighed,
so likewise a soone as the sunne did cast his bright beames, vpon the glasse of the waterie cloudes, the effect thereof, did presently manifest it selfe vnto the world,
so likewise a soon as the sun did cast his bright beams, upon the glass of the watery Clouds, the Effect thereof, did presently manifest it self unto the world,
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Yet against this those of the contrarie opinion, obiect the words of my Text, that God speaketh here vnto Noah in the future tense, I will set my Bow in the cloude, & therfore it should seeme rather, that the Rainebow was created after the floud,
Yet against this those of the contrary opinion, Object the words of my Text, that God speaks Here unto Noah in the future tense, I will Set my Bow in the cloud, & Therefore it should seem rather, that the Rainbow was created After the flood,
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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 haue giuen, I haue set,
and in the Common Latin, Ponam, I will put, yet (as a learned interpreter well observeth) in the Hebrew text, it is in the preterperfect tense, NATATTI, dedi, Posui, I have given, I have Set,
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.
so that I may thus answer the 1. Objection, Almighty God, not naturally, but by his divine Institution, hath appointed the Rainbow for a Signen, that there should not any more come, a general flood, to destroy the world.
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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, that it is no certaine signe of of any of these;
Again, if the Rainbow be not a natural Signen, of a following flood, of what then is it a natural Signen of Rain? or of fair weather? of winds? or of the tranquillity of the heavens? Pliny in his second book of natural history, seems to be of opinion, that it is no certain Signen of of any of these;
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If at noone, or there abouts, it is a signe of greater showers; but if it appeare at night, it signifieth faire weather, to whom Scaliger, others accord.
If At noon, or there about, it is a Signen of greater showers; but if it appear At night, it signifies fair 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.
And the reason of this, is given by Philosophers, Because a morning Bow, being full of the moist vapours of the night, is as it were a vessel, of Some following showers, by reason of the thick mists that remain.
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,
A meridian Bow, does carry greater store of waters, and portendeth more Rain, Because the waters gathered, cannot be dried up, with the most vehement heat of the Sun, such is the greatness of their force,
And a signe as S. Augustine describeth it, is a thing which doth cause, another matter to be remembred, besides that externall figure, which it doth shew to the outward senses:
And a Signen as S. Augustine Describeth it, is a thing which does cause, Another matter to be remembered, beside that external figure, which it does show to the outward Senses:
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 the tree of life to our First Parents in Paradise, Gene. 2. The wet & dry fleece to Gideon, or the conception of the Virgae to King Achas, or to the Whole Church either before christ,
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or since Christ, as Baptisme, & the Supper, or last of all that vniuersall signe of Gods loue, to the whole world, the admirable Rainebowe, which he hath appointed for a signe of the couenant, betweene him and the earth.
or since christ, as Baptism, & the Supper, or last of all that universal Signen of God's love, to the Whole world, the admirable Rainbow, which he hath appointed for a Signen of the Covenant, between him and the earth.
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and couenant, but he proceedeth further, and addes sacraments, & seales to his couenant, that he might seeme to omit nothing, which might serue to confirme the faith of his chosen,
and Covenant, but he Proceedeth further, and adds Sacraments, & Seals to his Covenant, that he might seem to omit nothing, which might serve to confirm the faith of his chosen,
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;
for when they see the Rainbow, they go forth, fallen down, and confess their Sins, acknowledging themselves worthy to be drowned with a flood of God's vengeance;
so the eternall word of God, that most powerfull Sunne of righteousnesse shining in, and vpon our humane nature, did as it were beget a glorious and blessed Redeemer,
so the Eternal word of God, that most powerful Sun of righteousness shining in, and upon our humane nature, did as it were beget a glorious and blessed Redeemer,
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Iohn 1. verse 14. And hee was redde by his bloud, shedde vpon the Altar of the crosse, by treading the winepresse of Gods wrath alone, by which his raiment was stained, as the Prophet speaketh.
John 1. verse 14. And he was red by his blood, shed upon the Altar of the cross, by treading the winepress of God's wrath alone, by which his raiment was stained, as the Prophet speaks.
and hidden arrowes of diuine loue, with which his blessed spouse, being wounded to the heart, sings in her passionate loue to Christ her husband, stay me with flagons, comfort me with apples,
and hidden arrows of divine love, with which his blessed spouse, being wounded to the heart, sings in her passionate love to christ her husband, stay me with flagons, Comfort me with Apples,
In a word this Rainebow being a semicircle descending towards the earth, and ascending towards heauen, may fitly shew Christ descending towards the earth to take our nature vpon him, to free vs by his passion from the wrath of his father,
In a word this Rainbow being a Semicircle descending towards the earth, and ascending towards heaven, may fitly show christ descending towards the earth to take our nature upon him, to free us by his passion from the wrath of his father,
Or otherwise this Rainebow is a figure of Christ, the clouds may signifie his body, the threefold colour, his threefold substance, his flesh, his soule,
Or otherwise this Rainbow is a figure of christ, the Clouds may signify his body, the threefold colour, his threefold substance, his Flesh, his soul,
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And by this is insinuated the greatnesse, of diuine mercy, manifested vnto men in a threefold respect, in the state of nature, of the law of Moses, and of the Gospell:
And by this is insinuated the greatness, of divine mercy, manifested unto men in a threefold respect, in the state of nature, of the law of Moses, and of the Gospel:
We reade in the Scripture of diuers apparitions of this glorious Bow, in the vision of the diuine maiestie, which was shewed to Ezekiel, the brightnesse of the glory of God was like vnto the Bow that is in the cloud in the day of raine.
We read in the Scripture of diverse apparitions of this glorious Bow, in the vision of the divine majesty, which was showed to Ezekielem, the brightness of the glory of God was like unto the Bow that is in the cloud in the day of rain.
In sight like vnto an Emerald, to shew the mercy of God towards the penitent, whom God doeth refresh with a gracious countenance. A Rainbow compassing a throne:
In sighed like unto an Emerald, to show the mercy of God towards the penitent, whom God doth refresh with a gracious countenance. A Rainbow compassing a throne:
and with euery liuing creature, vpon the face of the earth, especially aymed at by Moses, in the wordes of my text, It shall bee for a signe of the Couenant betweene me and the earth.
and with every living creature, upon the face of the earth, especially aimed At by Moses, in the words of my text, It shall be for a Signen of the Covenant between me and the earth.
For a moment in mine anger, haue I hid my face from thee, but with euerlasting mercy haue I had compassion on thee, (saith the Lord of hoasts) Isaiah 54 8. To mooue vs to relye on Gods mercy, in the depth of misery,
For a moment in mine anger, have I hid my face from thee, but with everlasting mercy have I had compassion on thee, (Says the Lord of hosts) Isaiah 54 8. To move us to rely on God's mercy, in the depth of misery,
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, which is the fountaine and foundation of this;
Of this Covenant the Rainbow was a seal, and as it Sealeth this Covenant, so it Signs in this that Eternal Covenant of God with his Church, which is the fountain and Foundation of this;
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This couenant with Noah did prefigure that couenant of Christ with his Church, spoken of Isaiah 54.10. Iris designat Christum, qui est signum reconciliationis perfectae.
This Covenant with Noah did prefigure that Covenant of christ with his Church, spoken of Isaiah 54.10. Iris designate Christ, qui est signum reconciliationis perfectae.
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,
yet notwithstanding, the Covenant, of which it is a Signen, the memorial of our redemption, that shall remain for ever in the sighed of God the Father,
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.
peace with God the Father, yea with the blessed Trinity, peace with the blessed and glorious Angels, blessed and happy peace one Christian with Another.
and our owne consciences, with euerlasting blessednesse for euer, God of thy endlesse mercie, and most infinite grace graunt vnto vs, to thy whole Church, to euery one of thy faithfull seruants,
and our own Consciences, with everlasting blessedness for ever, God of thy endless mercy, and most infinite grace grant unto us, to thy Whole Church, to every one of thy faithful Servants,
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for the vnspeakeable loue, and inestimable merits of thy deare Sonne, our blessed Sauiour: To whom with thee and the holy and most blessed Spirit, one God in Trinitie,
for the unspeakable love, and inestimable merits of thy deer Son, our blessed Saviour: To whom with thee and the holy and most blessed Spirit, one God in Trinity,
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The first part. Isaiah. 42.8. Ego sum Iehouah illud est nomen meum. Genes. 3.2. Spiritus ELOHIM. a. vs. 1. ELOHIM Bara, fortes creauit. Gen. 7.1 Ezod. 3.14. EHEIE ASCHER EHEIE. I am that I am. ANI EL-SCHADDAI. ego sum Deus fortis &c. Isaiah 45.12. Isaiah 43.16.
The First part. Isaiah. 42.8. Ego sum Jehovah illud est Nome meum. Genesis. 3.2. Spiritus ELOHIM. a. us 1. ELOHIM Bara, forts creauit. Gen. 7.1 Ezod. 3.14. EHEIE ASCHER EHEIE. I am that I am. ANI EL-SHADDAI. ego sum Deus fortis etc. Isaiah 45.12. Isaiah 43.16.
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.
S. August. lib. Hom. Hom. 14. et in Psalm 144. Merita tua nusquam iactes quia et ipsa Merita tua dei dona sunt. Psalm 103.4. S Aust. de predect. Sanct. Humana Merita hic conticescant que. Periere per Adam & Regnet Dei Gratia per Jesus Christ. S August. Epistle 105.
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.
Stella in Luke c. 7. Non me aspicias, sed vnigenitum tuum prius intuere, colloca Deus meus inter me & te tuum vnigenitum Son, crucem eius, sanguinem & passion•m, & Merita ita vt cum tua iustitia per sanguinem & Merita tui Sons pertranseat, cum tandem ad me perueniat iam mans•ueta & misericordia plena sit. Ansel in m•dit Lyran in Expos. Epistle and Rom c. 6. 23. Bell. l. 5 de Just c. 7 propter incertitudol•m propriae iustitiae & periculum manis Glory tutissimū est fiduciam totā in sola Dei mis•recordia & benignitate reponere. S. Bern. Se• 68. Hoc totū est hominis Merit si totam•h•m suam pinat in eo qui totum saluum fecit.
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.
Psalm 115.1. Feeling. Comment. in Can. de iure iurando. Ego. N. Episcopus Pope-hood Sanct. Romanae Ecclesiae & regulas Sanctorū patrū adjutor Ero ad defendendum & retinendun. Mutat. per P. Greg. 13. in balla ad mauritiū Episc. Imelacensem.
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.
Subdivision. 1. Circumstance. The Form of the Bow. 1. Doctrine God is most prove to mercy. Raban. Percrius. S. Ambrose in Gen•s. non dixit deus Ponam in nubibus sagittam sed Ponam Arcum.
Halfe repentance is no true repentance. Sicut enim interpositio tereae est causa Eclipsis solis ita interpositio peccati est causa ecclipsis bonae conuersionis.
Half Repentance is no true Repentance. Sicut enim Interposition tereae est causa Eclipsis solis ita Interposition peccati est causa ecclipsis bonae conuersionis.
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.
In Coelis complebitur hic circulus, putae Kingdom Christ dominans omnibus in omnem aeternitaiem, Cornelius Cornelii a Lapide, Comment. in Genesis. The perfection of Christ Kingdom a Comfort to the godly.
NONLATINALPHABET, 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.
, ab admiration Garcaeus. Doct. de meteor. Plato in Theoeteto Iridem Thaumantis Daughter propter admirationem dictam censuit. Arist. lib. 3. cap. 4. meteor. Aquinas in Arist. meteor.
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.
1. Parallel. Plat. 〈 ◊ 〉 l••ibus Crudel••as in ba•ath 〈 ◊ 〉 t•nta•• •••cit, v•de nu••• •••am eg•t •iui••tu•. S. Aug. in Ser. Avarus Veluti Infant rn•s omnia devorant 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 Hypocrite nisi quaedam visio phantasmatis qua hic ostendit in imagine quod non habet in veritate.
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.
Nazianzen: Orat. 36. Horam cognitam habet vt Deus Ignorant vt homo. Ambrose in Luk. 17. Christus horā Novit, sed Novit sibi mihi nescit. S. August. lib. 1 de Trinity. c. 12. Greg. Epistle. 42. Hilar. de Trin. Greg lib 8. Epistle. 42. ad Eulog.
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.
S. Aug. li. 8. de Civil. Dei circa 53 Frustra annos qui huic seculo r•manent cōputare ac destaire conamur cunt hoc Scire non esse nostrum ex over veritatis Let us hear. Gene. 19.26. The day of judgement not to be searched into. Oraculum e School Elias. Pet. Mart. loc. Come Three opinions Concerning the day of judgement.
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.
Christus venie•• mel attulit n•n acculeum. Idem Eod. S. August. in Psalm 74. Non est quo fugias a God ••ato nisi ad placatum. That there shall be a time judgement of it is certain.
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.
S. Aust. lib. 3. de symbolo. Hic dum Tempus habet agat anima prose poenitentiam quā Diu locus est miscricordiae quia There erit locus iustitiae. The Second ci•cumstance, the manner of this judgement. Luk. 17.24. 2. Pet. 3.10.
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.
S. Chrysostom Hom. 77. in Mathew Ad exuscitationem, ad gaudum, ad exprim•ndum rerum stuporem, ad dolorem corum qui relinquuntur. 2. No imperfection in the Saints At the day of judgement. S August de Civil dei lib 2•. cap. 15. S. Aust lib. de Civil. 22. c. 16. Magist sent. lib. 4. Dist 44. 3. Mathew 3 13. Locus sic explicatur a Lyca permundabit i. e. quotidie a varus tentationibus munlat in Mathew 4. A question. S. August. lib. 20 de Civil. dei cap 20 Ex• • more tamen counterfeit quo a me cummemorata sunt ordin• esse venti•ia.
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.
2. Answer. The fire of hell more horrible then that which shall burn the world. S. Aug. de Civil Dei. l. 20. c. 16. S. Ambrose lib. 7. in Luke cap. 4, Damascene lib. 4. fides, cap. 28 Ignis non est Materialis qualis is apud nos, sed qualem Deus Novit. Greg. in Job 2• Aug. lib. de Civil. cap. 21 Magist. Sent. lib. 4. Dist. 44. Aquinas add. Question. 77. artic. 5. Anselm in Elucidorio. Gregory. in Job cap. 10.
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 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. Damascus 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 Eternal.
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.
Chrysostom in hom. inuidia pestiferum malum hominem in Diaboli conditionem ac indaemonem immitissimum Convertit. Boskier. definibus neque amore ne { que } odio neque Timore neque cupiditae te capiendus qua Caeteri solent. S. August. de fide ad monarch. In Christ Judicio sine acception personarum sine ambitu potestatum aqualiter iudicabuntur domini & Servant reges & Militias, diuites & Paupers Humiles & sublimes. S. Bern. cap. 11. ac Rob monarch. A good conscience shall be better then a full purse. 1. Kings 13.33. Judges 17.10 Malachi 3.8.
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.
Better is poverty with a good conscience then all the pomp and pelf of the world without S. August. in Psalm 110. The day of judgement a joy to the godly, but terror to the wicked.
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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 mūdus propter impietatem, aquarum diluuio iuste deletus sit vt Deum simili profanitate offendere metuamus misericordiae vero quod &c vt ad amorem & gratitudinem erga Deum excitemur. Lament. 3.22
The green colour noting the mercy of God, by which he Preserveth the world from destruction. Ferus in Gen. cap. 9. Pareus in Gen. cap. 9. Iustitiae quidē quod Once mūdus propter impietatem, aquarum diluuio just deletus sit vt God simili profanitate offendere metuamus Mercy vero quod etc. vt ad amorem & gratitudinem Erga God excitemur. Lament. 3.22
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
S. August super illua Mathew 6 pater Noster. etc. Deus est in Seipso sicut α & ω in mundo sicut rector & author, Angels sicut sapor & decor, in ecclesiae sicut pater familias in domo, in animo sicut Sponsus in thaelamo, in Justis sicut adjutor & protector, in r•probis sicut pavor et terror
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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
The Preachers appointed from all p••ts of the Kingdom, their encouragement prep•red by wo•thy Benefacto•s. Anno 1603. there died within & with out Lo•don of all diseases, 38244. of the plague, 30578
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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.
S. Aug lib. 4. d• Baptism. con••a Donat. Infidels disputeth 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 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.
The three colours note the Trinity. S. Basil mag. in Epistle 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.
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.
Allegory 3. Arist. lib. 3. Meteorolog. visade long apparent minoranigriora. The further we Are from christ, the less of his glory can we behold. Isaiah 59.2.
Virgil. 1. Greg. Plaut. Curcul. & Propertius lib. 3. cleg 4. Vitrunius lib. 9. cap. 4. Looke downward vpon Gods blessings, and send vpward thy thankfulnes, then will God send down his graces vpon thee.
Virgil. 1. Greg. Plautus. Curcul. & Propertius lib. 3. cleg 4. Vitrunius lib. 9. cap. 4. Look downward upon God's blessings, and send upward thy thankfulness, then will God send down his graces upon thee.
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 exundātium terrestrium aquarum tandiu vti voluit.
Pererius in Gen. Quarsum enim Deus hunc e••inem toto eo tempere impediu•ser? Quorsum •a diuturno miraculo naturalem Iri•is ac pluuiae generationē prohibuisset. Certain nulla ratio reddipotest, cur Deus omissa naturali via refrigerandi terras, pec imb•es tanto miraculo exundātium Terrestrial aquarum tandiu vti voluit.
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.
S. August. l. 2. de Doct. christ. cap. 1. Signum vero est Rest praeter Specimen quam ingerit sensibus Aliud Aliquid ex sefaciens in cogitationem venire. 2. King. 20.11 Joel 2.31. Gen. 2.9. Judges 6.37, 38, 39. Isaiah 7.14. Gen. 17.10. Exod 12.3. Math. 28.19. Luk. 22.19.
