A
SERMON
Preached
at
Pauls
Crosse
the
tenth
day
of
Iune
.
1617.
GENESIS
9.13
.
I
haue
set
my
Bow
in
the
cloud
,
and
it
shall
bee
for
a
signe
of
the
couenant
betweene
me
and
the
earth
.
IT
is
the
rule
of
the
Preacher
,
I
haue
set
my
bow
in
the
cloud
,
and
it
shall
be
for
a
signe
of
the
Couenant
,
betweene
me
and
the
earth
.
Almightie
God
,
who
is
wise
in
counsell
,
I
haue
set
my
Bow
in
the
cloud
,
and
it
sall
be
for
a
signe
of
the
Couenant
,
betweene
me
and
the
earth
.
In
which
not
to
dazell
the
eyes
of
your
vnderstandings
,
with
any
quainte
or
curious
diuisions
,
(
for
my
better
direction
,
and
your
better
instruction
)
I
doe
briefly
and
plainely
,
obserue
these
particulars
.
First
the
Author
,
of
this
externall
signe
the
Rainebow
,
and
of
the
internall
significate
the
Couenant
,
the
omnipotent
,
ego
sum
Deus
fortis
&c.
Isaiah
45.12
.
Isaiah
43.16
.
and
eternall
God
;
in
the
first
words
,
I
haue
set
.
Secondly
,
the
signe
it selfe
the
Bowe
.
Thirdly
,
the
situation
of
it
,
in
the
Cloud
.
Fourthly
,
the
vse
of
it
,
it
shall
be
a
for
a
signe
.
Fiftly
and
lastly
,
the
intimation
of
the
internall
significate
,
in
the
last
words
:
of
the
couenant
,
betweene
mee
and
the
earth
.
Of
these
in
their
order
,
by
the
assistance
of
Gods
gratious
Spirit
,
your
christian
patience
,
and
permission
of
the
time
.
And
first
of
the
first
the
Author
;
I
haue
set
:
that
is
,
I
who
am
IEHOVAH
ELOHIM
,
the
stronge
one
,
the
mighty
Lord
of
heauen
,
and
earth
,
who
am
EHEIE
;
I
am
,
alwaies
the
same
,
immutable
,
from
all
eternity
,
to
all
eternity
:
I
who
am
EL-SCHADDAI
,
the
strong
,
powerfull
,
omnipotent
,
and
all-sufficient
God
:
I
who
haue
created
the
heauens
and
the
earth
,
and
established
them
by
the
word
of
my
power
,
who
haue
made
a
way
in
the
sea
,
and
a
path
in
the
mighty
waters
,
Iam.
1.17
.
Psallam
nomini
tuo
Excelse
.
who
haue
spread
out
the
firmament
like
a
curtaine
,
and
giuen
the
Sea
her
bounds
,
and
Starres
and
Planets
their
seuerall
influences
,
who
am
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Father
of
lights
,
with
whom
is
no
variablenesse
,
I
euen
I
haue
set
my
Bowe
in
the
cloud
,
and
appointed
it
for
a
signe
of
the
Couenant
betweene
me
and
the
earth
.
Here
then
it
is
euident
that
,
fons
gratiae
,
in
Deo
est
,
hee
it
is
that
is
the
fountaine
of
all
grace
,
and
the
well
spring
of
mercy
:
from
the
happy
smile
,
of
whose
fauourable
countenance
,
all
true
ioy
,
S.
August
.
speaketh
excellently
,
Deum
non
diligeremus
,
nisi
prius
dilexisset
nos
,
&
fecisset
dilectores
suos
,
we
should
not
haue
loued
God
,
except
he
had
loued
vs
first
,
&
made
vs
to
be
louers
of
him
and
he
giueth
the
reason
,
quoniam
charitas
ex
ipso
est
,
because
the
fluent
streames
of
loue
and
charitie
doe
flow
from
him
,
and
not
from
vs
.
8.
cap.
18
Plutins
.
lib.
5.
cap.
9.
No
merit
in
man
.
And
S.
Bernard
sweetly
,
Cùm
nos
amas
,
non
nisi
propter
te
nos
am●s
.
When
thou
louest
vs
,
O
God
,
thou
louest
vs
not
,
but
for
thy selfe
,
the
abounding
Sea
of
diuine
loue
it
is
in
thee
,
and
not
in
vs
,
from
whence
the
riuers
of
heauenly
graces
doe
flowe
foorth
most
plentifully
,
and
water
all
creatures
vpon
the
face
of
the
earth
;
but
his
elect
and
chosen
Angels
,
and
men
,
after
a
speciall
manner
,
making
them
fruitfull
with
his
blessings
,
like
the
land
of
Egypt
with
the
ouerflowing
of
Nilus
,
or
the
pleasant
Paradises
of
the
earth
,
with
the
first
,
and
latter
raine
of
his
fauours
.
1.
From
this
therefore
it
must
necessarily
follow
,
that
whatsoeuer
grace
is
granted
vnto
vs
,
(
and
much
lesse
that
especiall
grace
of
eternall
happinesse
)
it
is
not
giuen
vs
(
as
the
papists
affirme
and
teach
)
for
any
merit
,
or
desert
of
ours
,
but
for
the
free
grace
,
and
mercy
,
and
bounty
of
God
,
in
Christ
,
For
if
as
our
Sauiour
commandeth
,
Luk
17.10
.
S.
August
.
lib.
Hom.
Hom.
14.
et
in
Psal.
144.
Merita
tua
nusquam
iactes
quia
et
ipsa
merita
tua
dei
dona
sunt
.
Psal.
103.4
.
S
Aust.
de
predect
.
Sanct.
Humana
merita
hic
conticescant
que
.
Periere
per
Adam
&
regnet
Dei
gratia
per
Iesum
Christum
.
S
August
.
Epist
105.
least
any
man
should
boast
,
how
then
can
we
rightly
boast
of
our
merits
?
Lastly
,
if
that
good
Centurion
,
whose
fayth
was
so
much
commended
,
that
there
was
not
the
like
to
be
found
in
all
Israel
,
Matth.
8.10
.
Domine
non
sum
dignus
;
Lord
I
am
not
worthy
,
that
thou
shouldest
come
vnder
my
roofe
,
with
what
pride
thinke
you
,
are
those
possessed
,
who
dare
so
audaciously
answer
God
,
with
a
Domine
dignus
sum
,
Lord
I
am
worthy
that
thou
shouldest
giue
vnto
me
eternal
life
.
S.
Augustine
he
was
of
this
good
Centurions
mind
,
and
therefore
he
often
in
his
workes
,
repeateth
this
one
golden
sentence
,
Deus
coronat
dona
sua
,
non
merita
nostra
,
God
crowneth
his
owne
giftes
,
and
not
our
deseruings
,
like
vnto
that
of
the
Prophet
Dauid
,
he
crowneth
vs
with
compassion
,
and
louing
kindnesse
;
and
the
same
Father
speaking
concerning
the
predestination
of
the
Saints
,
let
humane
merits
(
saith
he
)
here
be
silent
,
which
haue
perished
by
Adam
,
and
let
the
grace
of
God
reigne
through
Iesus
Christ
.
6.
23.
Bell.
l.
5
de
Iust.
c.
7
propter
incertitudol●m
propriae
iustitiae
&
periculum
manis
gloriae
tutissimum
est
fiduciam
totam
in
sola
Dei
mis●recordia
&
benignitate
reponere
.
S.
Bern.
Se●
68.
Hoc
totum
est
hominis
meritum
si
totam●h●m
suam
pinat
in
eo
qui
totum
saluum
fecit
.
And
in
his
105.
Epistle
,
he
concludeth
,
Haec
est
gratia
gratis
data
,
non
meritis
operantis
,
sed
miseratione
donantis
,
This
is
a
grace
&
fauour
which
is
freely
giuen
,
not
for
the
merit
of
the
worker
,
but
for
the
mercy
of
the
giuer
,
To
which
accordeth
that
sweete
and
heauenly
petition
of
Stella
,
vpon
the
7.
of
Luke
.
God
my
protector
,
looke
not
vpon
me
,
but
first
looke
vpon
thine
only
sonne
,
place
betweene
me
and
thee
,
his
Crosse
,
his
blood
,
his
passion
,
his
merits
,
that
so
thy
iustice
passing
through
his
bloud
,
when
it
commeth
at
the
last
to
me
,
it
may
bee
gentle
,
and
full
of
mercy
.
And
Anselmus
,
who
was
sometimes
Archbishop
of
Canterburie
,
confesseth
often
in
his
Meditations
,
that
all
his
life
was
either
vnprofitable
,
or
damnable
,
whereupon
at
the
last
hee
concludeth
,
Quid
restat
,
O
peccator
,
nisi
vt
in
tota
vita
tua
,
deplores
totam
vitam
tuam
;
O
wretched
sinner
,
what
remaineth
now
to
bee
done
,
but
that
in
thy
whole
life
thou
shouldest
deplore
and
bewaile
the
sinnes
of
thy
whole
life
.
To
bee
short
,
Lyranus
an
Interpreter
,
approoued
by
the
Papists
themselues
,
saieth
plainely
in
his
exposition
vpon
that
sixt
Chapter
to
the
Romans
,
and
the
23.
verse
,
That
eternall
saluation
doeth
totally
exceed
the
power
of
humane
nature
,
and
therefore
it
cannot
attaine
vnto
it
,
but
by
the
bountie
of
diuine
mercie
.
And
last
of
all
,
Cardinall
Bellarmine
himselfe
,
that
mightie
Atlas
of
the
Papall
See
,
in
his
fift
Booke
De
Iustificatione
,
and
the
seuenth
Chapter
,
after
a
long
time
he
hath
trauelled
and
wearied
himselfe
in
the
questions
of
Iustification
,
at
the
last
he
holdeth
it
the
onely
Tutissimum
,
the
safest
way
of
all
,
to
repose
our
whole
trust
and
confidence
,
in
the
sole
mercy
and
fauour
of
God
.
To
these
I
might
adde
many
more
testimonies
,
both
of
Scriptures
and
Fathers
,
to
confute
this
Romish
assertion
;
but
I
leaue
it
to
the
Schooles
,
and
conclude
with
that
of
S.
Bernard
,
Meritum
meum
miserationes
Domini
,
&c.
my
merit
is
the
mercy
of
the
Lord
,
I
am
not
poore
of
merit
,
so
long
as
hee
is
not
poore
of
mercy
;
if
his
mercy
be
great
,
then
am
I
great
in
merit
;
for
this
is
the
whole
merit
of
man
,
if
he
put
his
whole
confidence
in
the
Lord
.
2.
Wherefore
Beloued
,
we
must
not
imitate
the
abhominable
arrogancy
,
papa
,
Frederico
Emperat
.
Acts
&
monum
.
volum
.
1.
pag.
263.
of
that
proude
prelate
of
Rome
,
who
when
he
set
his
foote
vpon
the
Emperours
necke
,
defended
,
or
rather
cloaked
his
pride
,
with
a
mihi
&
petro
,
to
mee
and
to
Peter
,
must
bee
yeelded
subiection
,
when
by
his
action
it
was
euident
,
that
hee
rather
respected
his
owne
pompouse
pride
,
then
any
honour
that
hee
would
attribute
vnto
Peter
,
and
therefore
hee
would
not
sing
,
with
that
religious
Kinge
Dauid
,
Non
nobis
Domine
,
Psal.
115.1
.
Feling
.
Comment.
in
Can.
de
iure
iurando
.
Ego
.
N.
Episcopus
papatum
Sanct.
Romanae
Ecclesiae
&
regulas
Sanctorum
patrum
adiutor
ero
ad
defendendum
&
retinendum
.
mutat
.
per
P.
Greg.
13.
in
balla
ad
mauritium
episc
.
Imelacensem
.
non
nobis
.
Not
vnto
vs
O
Lord
,
not
vnto
vs
,
but
vnto
thy
name
giue
the
praise
,
but
changeth
his
note
,
and
sings
after
another
fashion
(
like
many
of
his
adherents
,
and
too
too
many
in
the
world
)
mihi
&
tibi
da
gloriam
domine
,
to
mee
O
Lord
and
to
thee
giue
the
praise
,
first
to
himselfe
,
and
after
to
God
,
first
respecting
his
owne
profit
,
and
pleasure
,
and
after
the
seruice
,
and
glory
of
God
.
Changing
his
note
I
say
,
as
his
successours
haue
since
changed
,
that
ancient
forme
of
the
oath
in
the
Canon
law
,
giuen
to
the
Bishops
at
their
consecration
,
to
defend
Regulas
sanctorum
patrum
,
the
rules
of
the
holy
Fathers
,
and
haue
put
in
stead
thereof
,
regalia
sancti
Petri
,
the
royalties
of
Saint
Peter
,
all
to
maintaine
their
owne
pompose
pride
,
and
hatefull
arrogancy
.
4.
To
conclude
this
part
;
vexillum
Mercurii
,
the
banner
of
Mercury
,
but
not
of
that
fained
God
,
who
amongst
the
Pagans
was
accounted
the
God
of
eloquence
,
but
of
that
great
and
mightie
God
of
wisedome
,
of
that
glorious
Monarch
of
heauen
and
earth
,
and
of
this
it
is
said
,
that
of
all
those
things
,
which
are
generated
in
the
middle
region
of
the
aire
,
there
is
nothing
more
beautifull
to
behold
,
or
more
worthie
to
bee
obserued
,
then
this
Caelestiall
Bowe
.
But
God
is
the
Authour
of
it
,
and
therefore
when
wee
behold
the
Bowe
,
and
consider
the
excellent
beautie
,
and
admirable
colour
thereof
,
wee
must
not
with
Cicero
,
The
second
part
.
The
signe
it selfe
the
Bowe
.
I
haue
set
my
Bowe
in
the
cloud
,
and
appointed
it
for
a
signe
of
the
Couenant
betweene
and
the
earth
.
1.
This
Bowe
without
question
is
the
Rrainebowe
,
for
first
that
is
called
a
Bowe
metaphorically
,
because
it
is
in
forme
like
vnto
a
Bowe
;
secondly
,
there
is
no
other
Bowe
placed
of
God
in
the
cloudes
,
besides
the
Rainebow
;
yet
some
there
hath
bin
who
haue
made
question
of
this
,
affirming
that
by
this
Bowe
is
vnderstood
,
not
that
heauenly
Bowe
,
which
we
call
the
Rainebow
,
but
some
other
thing
,
denotated
by
a
metaphor
,
of
which
companie
Saint
Ambrose
was
one
.
In
this
Bow
I
doe
note
,
first
the
forme
of
it
,
Subdiuision
.
1.
Circumstance
.
The
forme
of
the
Bowe
.
1.
Doctrine
God
is
most
prone
to
mercy
.
Raban
.
Percrius
.
S.
Ambrose
in
Gen●s
.
non
dixit
deus
ponam
in
nubibus
sagittam
sed
ponam
arcum
.
and
secondly
the
beautifull
colours
that
appeare
in
it
;
The
forme
of
the
Rainebow
,
is
the
figure
of
a
semicircle
,
or
a
Bow
,
with
the
backe
towards
heauen
,
&
the
two
ends
towardes
the
earth
,
And
this
is
signum
misericordiae
,
a
signe
that
God
is
more
prone
to
mercy
,
then
to
iudgement
,
(
as
interpreters
well
obserue
,
)
and
to
signifie
the
same
,
S.
Ambrose
noteth
,
that
God
did
not
say
,
I
will
put
my
arrow
in
the
cloud
,
but
my
Bow
,
and
the
Bow
doth
not
wound
but
the
arrow
,
since
then
it
is
arcus
sine
sagittis
,
a
Bow
without
arrowes
,
it
sheweth
the
Bow
of
Gods
iustice
,
which
is
called
a
Bow
metaphorically
,
and
is
placed
like
the
Rainebow
,
with
the
backe
towards
heauen
,
and
the
two
ends
towards
the
earth
;
To
teach
vs
that
God
delights
more
in
mercy
then
in
iudgement
,
and
therefore
hath
made
his
Bow
to
want
arrowes
,
3.
And
therefore
if
men
will
not
bee
drawne
with
the
bands
of
loue
,
and
cordes
of
amitie
,
yet
let
the
consideration
of
Gods
terrible
iudgements
,
the
turning
of
the
Bowe
of
his
iustice
,
Ioel.
2.12
.
H●b
.
S●huna
&
S●hina
:
in●●rsio
&
c●nuersi●●
.
Grace
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&
shooting
down
the
arrowes
of
his
vengeance
vpon
wicked
and
impenitent
sinners
,
be
an
inuincible
argument
to
mooue
and
inforce
them
,
to
a
true
and
vnfeigned
repentance
,
to
auert
from
their
sinnes
,
and
conuert
vnto
God
,
and
that
not
in
part
only
but
totally
,
as
the
Sunne
is
totalitèr
luminosus
,
wholly
inlightened
.
Halfe
repentance
is
no
true
repentance
.
Sicut
enim
interpositio
tereae
est
causa
Eclipsis
solis
ita
interpositio
peccati
est
causa
ecclipsis
bonae
conuersionis
.
4.
But
alas
,
how
many
in
the
world
,
are
rather
like
vnto
the
Moone
,
seldome
or
neuer
without
some
spot
of
darkenesse
,
with
in
the
center
of
their
hearts
euermore
lodging
one
mountaine
of
sinne
or
other
,
within
the
chambers
of
their
breasts
,
to
eclipse
the
glorious
light
of
a
sincere
and
holy
conuersion
,
and
so
of
a
sacred
life
,
and
heauenly
conuersation
;
how
many
are
there
that
can
bee
contented
like
Sampson
,
to
destroy
some
of
the
vncircumcised
Philistims
,
some
notorious
and
hatefull
impieties
.
But
yet
they
will
bee
sure
to
keepe
in
their
bosomes
their
beloued
Dalilah
,
their
sweete
sinne
,
For
as
Saint
Augustine
concludeth
,
And
that
in
this
life
while
wee
haue
tyme
,
for
all
though
the
Bowe
be
signum
pacis
,
a
signe
of
peace
,
yet
further
it
is
to
be
noted
from
the
forme
and
figure
of
it
,
That
this
Bowe
is
not
a
round
circle
,
but
a
Hemisphere
,
and
shineth
in
one
onely
hemisphere
aboue
the
earth
and
not
vnder
the
earth
.
5
And
so
likewise
pacis
faederisque
signa
,
the
signe
of
peace
,
dum
super
terram
viuimus
,
while
we
liue
vpon
the
earth
,
in
the
other
they
shall
not
shine
to
the
impenitent
at
the
day
of
iudgement
,
these
will
not
appeare
vnto
them
,
for
they
shall
beholde
them
non
iridem
signum
pacis
sed
summae
irae
diuinae
signa
,
not
the
Rainbow
the
signe
of
peace
,
but
the
fearefull
signes
of
Gods
anger
,
to
the
horror
and
terror
of
their
accusing
consciences
,
now
they
may
beholde
this
heauenly
Bow
,
without
arrowes
,
and
bended
towards
heauen
,
not
threatning
the
earth
,
but
then
they
shall
beholde
it
full
of
arrowes
,
and
turned
not
towards
heauen
,
but
towards
the
earth
,
bent
in
vengence
against
the
wicked
.
O
then
beloued
,
let
vs
labour
to
bende
him
now
with
prayers
,
whom
then
teares
will
not
mooue
,
and
to
pacifie
him
now
with
a
sanctified
life
:
in
whom
otherwise
at
the
day
of
iudgement
we
shal
finde
inexorable
,
and
let
vs
so
inioy
this
world
,
that
we
may
haue
ioy
in
the
world
to
come
.
The
perfection
of
Christs
kingdome
a
comfort
to
the
godly
.
since
then
till
the
day
of
iudgement
,
the
efficacy
of
his
first
comming
florisheth
vpon
the
earth
,
and
not
of
his
second
,
hence
ariseth
the
figure
of
a
semicircle
,
(
like
to
the
Rainebow
)
neither
can
this
circle
bee
perfected
,
till
the
time
of
his
second
comming
,
but
then
it
shall
receiue
his
full
complement
,
when
hee
shall
raigne
over
his
whole
Church
,
vnited
in
the
fulnesse
of
glory
for
euermore
.
O
most
ioyfull
comfort
to
euery
faithfull
subiect
of
this
heauenly
King
,
doest
thou
in
feare
,
and
loue
,
to
this
blessed
God
,
labour
to
fulfill
thy
circle
,
to
finish
thy
course
in
the
hemisphere
of
this
life
;
then
maiest
thou
assure
thy selfe
,
that
the
time
shall
come
when
this
most
glorious
King
,
will
compasse
the
about
,
with
the
sphere
of
his
glory
,
with
the
circle
of
his
loue
,
with
the
double
Rainebow
of
ioy
,
comfort
,
and
happinesse
,
for
euermore
.
10.
To
be
short
the
forme
of
the
Rainebow
is
glorious
,
11.
Last
of
all
S.
Ambrose
obserueth
,
that
the
forme
of
this
bowe
,
doth
note
mystically
the
clemency
of
God
,
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
.
Secondly
,
this
three
coloured
Bowe
,
with
her
diuerse
colours
,
and
sweete
showres
,
doth
recreate
,
and
refresh
the
earth
and
so
doth
the
mercy
of
God
.
Thirdly
,
as
the
semicircle
doth
appeare
onely
in
our
hemisphere
,
in
this
life
,
so
doth
the
mercy
of
God
.
And
therefore
how
dangerouse
is
the
estate
of
those
whom
the
Papist
shut
vp
in
purgatory
;
(
for
they
themselues
know
not
how
many
yeares
)
after
this
life
:
since
there
is
no
mercy
then
to
bee
granted
vnto
them
.
O
vnmercifull
and
terrible
doctrine
to
frye
mens
soules
so
long
in
the
flames
of
purgatory
:
before
they
shall
receiue
any
part
in
the
ioyes
of
Paradise
.
But
this
is
impious
against
the
glory
of
Gods
mercy
,
and
derogatory
to
the
passion
of
our
Sauiour
;
for
it
is
euident
by
the
Scripture
,
that
our
blessed
Lord
and
Sauiour
Christ
Iesus
by
his
one
oblation
by
himselfe
once
offered
,
hath
made
a
full
,
perfect
,
&
sufficient
sacrifice
,
and
satisfaction
for
the
sinnes
of
the
whole
world
,
and
this
the
godly
are
made
partakers
of
in
this
life
,
by
a
true
and
a
liuely
faith
,
and
therefore
we
neede
not
Purgatorie
to
purge
vs
after
our
death
,
since
the
bloud
of
Iesus
Christ
cleanseth
vs
from
all
sinne
,
1.
Iohn
1.7
.
And
thus
from
the
forme
,
cast
your
eyes
vpon
the
beautifull
colours
,
I
haue
set
my
Bowe
in
the
cloude
,
and
it
shall
bee
for
a
signe
of
the
couenant
,
betweene
mee
and
the
earth
.
This
Bowe
is
called
of
the
Greeke
poets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Coerulean
,
or
waterie
colour
.
The
second
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
yellow
,
or
fiery
colour
.
The
third
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
grassie
,
or
greene
colour
.
And
the
reason
why
three
colours
only
,
doe
principally
appeare
in
the
Bowe
,
is
(
as
Philosophers
teach
)
because
there
are
only
three
places
in
the
cloude
,
from
which
there
is
a
diuerse
refraction
of
the
light
,
and
the
shade
,
namely
,
supremus
,
medius
,
&
infimus
,
the
highest
,
the
middest
,
and
the
lowest
,
and
therefore
there
can
be
but
three
principall
colours
.
The
Watery
colour
,
doth
note
the
first
generall
iudgement
,
wherein
the
whole
world
was
destroyed
with
water
.
The
Fiery
colour
the
second
,
in
which
the
whole
world
shall
be
destroyed
with
fire
.
The
Greene
colour
which
is
a
flourishing
,
and
gratious
colour
,
the
present
estate
of
grace
,
and
mercy
;
by
which
God
doth
preserue
the
world
,
from
that
future
destruction
;
And
this
obseruation
agreeth
well
,
both
with
the
nature
,
and
order
of
these
colours
;
the
nature
is
euident
,
and
the
order
is
correspondent
;
To
shew
first
,
the
iudgement
of
water
past
,
next
the
state
of
grace
present
,
and
last
of
all
the
iudgement
of
fire
to
come
;
But
I
will
speake
first
of
the
Iudgement
,
and
after
of
mercy
,
and
first
of
the
first
iudgement
,
noted
in
the
first
colour
of
the
Bowe
,
the
colour
of
water
.
Admoniat
Iris
primò
horrendi
illius
iudicii
,
quod
in
diluuio
ostensum
fuit
;
(
saith
a
good
Interpreter
)
The
Rainbowe
doeth
put
vs
in
minde
,
Ferus
in
Genes
.
first
of
that
horrible
iudgement
past
,
which
was
manifested
in
the
flood
:
and
of
this
the
same
writer
doeth
set
downe
this
profitable
vse
,
Hinc
veniemus
ad
cognitionem
peccatorum
,
hinc
discemus
timere
iudicium
;
Hence
let
vs
come
to
the
knowledge
of
our
sinnes
,
hence
let
vs
learne
to
feare
iudgement
.
Theodoret
in
Genes.
cap.
7.
Numb.
23.19
Malac.
3.6
.
Lyra
&
Glossa
in
Genes
.
Not
that
there
is
any
repentance
properly
to
bee
found
in
God
:
For
as
Theodoret
demaundeth
the
question
,
Quomodo
poenitentia
cadat
in
eum
,
qui
suâ
praescientiâ
regit
vniuersa
:
How
should
repentance
be
found
in
him
,
who
by
his
eternal
prescience
,
and
foreknowledge
,
doeth
gouerne
all
things
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
figuratiuely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
speaking
after
the
manner
of
men
;
Non
secundum
rem
,
sed
secundum
modum
,
not
according
to
the
thing
,
but
according
to
the
manner
of
the
thing
,
as
Lyra
,
and
the
ordinary
Glosse
interpret
,
according
to
that
golden
rule
of
Athanasius
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
things
are
spoken
humanely
,
but
they
are
to
bee
vnderstood
diuinely
,
that
is
,
as
they
are
agreeable
,
and
answerable
to
the
nature
of
God
.
To
conclude
,
it
was
grieuous
and
terrible
,
in
respect
of
the
effect
of
it
:
for
(
excepting
Noah
,
and
the
rest
in
the
Arke
)
all
flesh
died
,
that
were
on
the
earth
,
there
was
none
that
was
saued
,
no
not
one
:
the
husband
and
the
wife
,
the
father
and
the
sonne
,
the
mother
and
the
daughter
,
the
master
and
the
seruant
,
the
olde
and
the
young
,
they
were
all
drowned
together
.
O
then
beloued
,
what
heart
can
there
be
in
the
world
so
hard
and
slonie
,
what
eyes
so
flintie
,
that
cannot
melt
into
brinish
teares
,
and
breake
in
pieces
with
griefe
and
sorrow
,
at
the
consideration
of
so
lamentable
a
spectacle
:
Good
GOD
,
If
then
thou
wilt
not
bee
mooued
for
thine
owne
sake
to
refraine
from
thy
sinnes
,
and
remooue
thy
impieties
;
But
,
O
corda
saxis
duriora
!
And
this
is
common
in
this
age
of
the
world
,
For
first
,
the
sinne
of
the
olde
world
was
exceeding
great
,
beeing
vniuersally
spread
ouer
all
parts
of
the
world
,
ouer
all
sorts
of
men
.
And
is
it
not
so
in
this
age
of
the
world
?
Who
can
say
,
Munda
est
vita
mea
;
my
life
is
cleane
,
and
I
am
free
from
iniquitie
:
there
is
none
I
am
sure
:
for
all
flesh
haue
corrupted
their
wayes
;
yea
,
the
greater
sort
of
men
continue
in
their
sinnes
,
and
goe
on
forward
in
their
wickednesse
,
metamorphizing
themselues
into
bruitish
creatures
,
by
their
vnreasonable
impieties
,
and
beastly
iniquities
.
[
*
](A16505-e13780-b)
*
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
hominem
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
matrem
,
&
non
erit
silia
2.
Sam.
20.9
.
S.
Greg.
lib.
8.
moral
.
Quid
est
vita
hypocrita
nisi
quaedam
visio
phantasmatis
qua
hic
ostendit
in
imagine
quod
non
habet
in
veritate
.
Some
are
like
Lions
,
in
their
abominable
crueltie
,
eating
vp
the
earth
with
opp●ssion
,
and
sacriledge
,
without
any
mercie
,
pittie
,
or
compassion
.
Some
are
like
Tygars
,
in
their
raging
violence
,
deuouring
all
that
commeth
to
their
handes
,
without
any
respect
either
of
God
,
or
of
men
.
Some
are
like
vnto
Foxes
,
in
their
craft
and
subtiltie
,
delighting
in
nothing
but
guile
,
and
deceite
.
Some
are
like
Serpents
in
their
malice
and
hatred
,
as
if
they
were
composed
of
enuie
and
gall
.
Some
are
like
Syrens
in
their
wicked
hypocrisie
,
they
will
speake
faire
to
a
mans
face
,
till
they
haue
him
in
their
compasse
,
and
then
they
will
deuoure
him
in
their
blood-sucking
tyranny
.
Some
are
like
Apes
in
their
apish
imitation
,
Proteus
like
,
changing
themselues
into
all
shapes
,
that
they
may
bee
fitted
for
all
companies
.
Lastly
,
some
are
like
Asses
in
their
sottish
ignorance
,
and
senselesse
securitie
,
beeing
nothing
affrighted
,
with
the
feare
of
Gods
iudgements
,
nor
mooued
with
his
mercy
,
But
as
if
their
consciences
were
seared
;
in
despite
of
reprehension
,
will
continue
impenitent
,
and
conclude
,
some
are
like
dogges
,
Secondly
,
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
,
and
adulterie
,
what
sacriledge
,
and
simonie
,
what
oppression
,
and
crueltie
,
what
extortion
,
and
bribery
,
what
vsury
,
and
periurie
,
and
what
abhominable
impietie
,
is
euery
where
to
be
found
in
the
actions
of
men
,
yea
such
iniquities
as
were
neuer
to
bee
found
in
the
old
world
.
And
therefore
except
they
repent
,
they
shall
all
likewise
perish
.
Thirdly
,
the
sinne
of
the
old
world
,
was
exceeding
great
,
Fourthly
,
the
sinne
of
the
old
world
was
exceeding
great
,
for
it
was
not
short
but
had
continued
a
long
time
,
all
most
a
thousand
,
or
at
the
least
seuen
hundred
yeares
,
so
that
they
were
growne
to
an
habite
in
iniquitie
,
and
is
it
not
so
in
this
age
?
are
not
men
growne
to
a
habite
in
sinne
?
hath
not
the
wickednesse
of
the
world
continued
,
not
seuen
hundred
or
a
thousand
,
but
aboue
three
thousand
yeares
?
and
yet
doth
it
not
remaine
,
as
strong
as
euer
it
did
before
?
it
is
euident
it
doth
,
and
therefore
except
they
repent
,
they
shall
all
likewise
perish
.
Lastly
,
the
sinne
of
the
old
world
was
exceeding
great
,
S.
Bern.
in
Cant.
The
teares
of
the
penitent
are
the
wine
of
Angels
,
&c.
and
defending
,
not
their
sheepe
,
but
their
soules
,
from
those
spirituall
wilde
beasts
,
that
seeke
their
destruction
.
But
O
beloued
,
let
vs
all
turne
vnto
the
Lord
with
fasting
,
with
weeping
,
and
with
mourning
,
that
the
Lord
may
turne
in
mercy
vnto
vs
,
and
keepe
away
his
fierce
wrath
from
vs
,
euen
for
the
merits
of
Christ
our
Sauiour
,
and
let
euery
faithfull
Christian
say
,
Amen
.
S.
August
.
infest
.
Natiuit
.
the
teares
of
the
penitent
fall
in
the
sight
of
the
Lord
.
The
fiery
colour
noting
the
iudgement
of
fire
.
That
so
making
a
true
vse
of
this
first
generall
iudgement
,
noted
in
the
first
colour
of
the
Rainebowe
,
the
colour
of
water
,
wee
may
be
sure
to
escape
with
ioy
,
and
reioycing
,
from
that
second
generall
,
but
more
terrible
iudgement
,
noted
in
the
second
colour
,
the
colour
of
fire
,
which
commeth
in
the
next
place
,
to
be
spoken
of
,
I
haue
set
my
Bowe
in
the
Cloud
,
and
it
shall
be
as
a
couenant
,
betweene
mee
and
the
earth
.
In
this
I
will
passe
through
three
passages
,
and
handle
three
particulars
.
Nazianzen
:
orat
.
36.
Horam
cognitam
habet
vt
Deus
ignorat
vt
homo
.
Ambrose
in
Luk.
17.
Christus
horam
nouit
,
sed
nouit
sibi
mihi
nescit
.
S.
August
.
lib.
1
de
Trinit.
c.
12.
Greg.
epist.
42.
Hilar.
de
Trin.
Greg
lib
8.
epist.
42.
ad
eulog
.
there
is
no
certainty
to
be
found
in
holy
Scripture
,
for
of
that
day
and
hower
,
knoweth
no
man
,
no
not
the
Angels
in
heauen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
Father
only
,
Math.
24.36
.
no
not
the
Sonne
himselfe
,
Mark
.
13.32
.
The
Sonne
knoweth
not
the
day
of
iudgement
,
that
is
,
not
as
he
is
man
,
although
he
knoweth
it
as
he
is
God
:
or
hee
knoweth
not
the
day
of
iudgement
,
that
is
,
as
S.
Ambrose
noteth
he
knoweth
for
himselfe
,
although
hee
will
not
reueale
it
vnto
vs
:
to
whom
S.
Augustine
,
Gregory
,
and
Hilary
accord
.
And
therefore
S.
Chrisostome
well
obserueth
,
in
that
Christ
Iesus
said
,
neque
Angeli
,
neither
the
Angels
know
this
day
,
he
repressed
his
disciples
,
that
they
should
not
desire
to
know
,
that
which
the
Angels
themselues
were
ignorant
of
;
but
in
that
hee
saith
,
neither
the
Sonne
himselfe
,
hee
doth
forbid
them
not
onely
from
learning
,
but
also
from
desiring
to
learne
so
secret
a
mysterie
.
But
contrarie
to
this
hath
been
the
practise
of
those
,
Gene.
19.26
.
The
day
of
iudgement
not
to
be
searched
into
.
Oraculum
e
schola
Eliae
.
Pet.
Mart.
loc.
Com.
Three
opinions
concerning
the
day
of
iudgement
.
who
daring
to
outface
the
Sunne
,
in
beholding
the
bright
shining
of
his
glorious
beames
,
and
searching
into
secrets
,
not
to
be
looked
into
,
haue
dazelled
their
eyes
,
and
left
their
erronious
opinions
,
testimonies
of
their
vile
presumption
.
Some
like
Lots
wife
,
haue
not
beene
afraid
to
looke
backe
towards
Sodome
,
and
to
prie
into
Gods
secret
iudgements
,
contrary
to
the
admonition
of
the
Angell
;
yea
,
to
the
doctrine
of
Christ
himselfe
,
setting
downe
,
and
defining
a
determinate
time
to
the
day
of
iudgment
,
producing
an
oracle
(
as
they
faine
)
from
the
schoole
of
one
Elia
a
Iew
,
by
which
they
affirme
,
that
the
world
should
continue
sixe
thousand
yeares
,
which
they
account
thus
;
two
thousand
before
the
Law
,
two
thousand
vnder
the
Law
,
and
two
thousand
in
the
kingdome
of
Christ
.
But
for
this
prescription
of
time
,
wee
haue
no
warrant
from
the
word
of
God
,
and
therefore
we
may
iustly
refuse
it
.
Others
there
are
,
who
differ
but
little
from
the
former
,
teaching
,
that
as
God
was
sixe
dayes
in
creating
the
world
,
so
he
shall
bee
sixe
dayes
in
gouerning
of
it
,
accounting
to
euery
day
a
thousand
yeares
,
and
alledging
for
their
ground
,
that
of
the
Prophet
Dauid
,
in
the
90.
Psal.
verse
4.
A
thousand
yeares
in
thy
sight
,
A
third
sort
there
is
,
who
affirme
,
that
as
Christ
was
thirtie
three
yeares
with
his
naturall
body
vpon
the
earth
,
so
he
shall
remaine
thirtie
three
yeares
with
his
mysticall
body
the
Church
,
accounting
to
euery
yeare
fiftie
yeares
,
making
them
like
to
the
yeares
of
Iubely
,
S.
Augustine
answereth
,
Se
non
audere
spacia
seculorum
,
vsqu●
ad
finem
mundi
,
aut
metiri
,
aut
enumerare
,
that
he
durst
not
either
number
,
or
measure
the
times
of
the
ages
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
,
S
August
in
Genes
lib.
1.
Sixe
ages
of
the
world
.
and
end
of
the
world
.
For
as
S.
Augustine
obserueth
in
his
first
booke
vpon
Genesis
,
there
are
sixe
ages
of
the
world
;
the
first
,
from
Adam
vnto
Noah
:
the
second
,
from
Noah
vnto
A
raham
:
the
third
,
from
Abraham
to
Dauid
:
the
fourth
,
from
Dauid
to
the
captiuitie
of
Babylon
:
the
fift
,
from
the
captiuitie
of
Babylon
vnto
Christ
:
and
the
sixt
and
last
,
from
Christ
vnto
the
end
of
the
world
.
And
of
these
ages
,
fiue
are
wholly
passed
already
;
and
of
the
sixt
and
last
,
there
are
1616.
yeares
expired
:
S.
Iames
,
that
the
Iudge
standeth
before
the
doore
.
Seeing
almost
all
the
signes
that
were
to
come
before
the
day
of
Iudgement
,
are
already
past
and
expired
,
or
else
now
manifest
in
the
world
:
for
these
signes
are
of
two
sorts
,
the
first
,
Signa
praecedentia
,
precedent
signes
:
the
second
,
coniuncta
,
(
or
rather
concomitantia
,
as
the
Logicians
speake
)
signes
accompanying
the
day
of
iudgement
.
Of
the
first
sort
,
there
are
diuers
noted
in
the
Scripture
,
as
the
preaching
of
the
Gospell
throughout
all
nations
:
And
for
the
second
sort
,
they
are
set
downe
by
our
Sauiour
,
Mathew
2●
.
Greg
in
H●m.
13
in
Euang.
let
vs
turne
vnto
him
,
lest
when
he
shall
passe
to
the
signes
of
iustice
,
hee
punish
with
the
seueritie
of
his
iudgements
.
For
our
God
is
a
consuming
fire
,
saith
the
Apostle
.
And
S.
Gregorie
,
Hom.
13.
vpon
the
Euangelists
,
Deus
quos
diu
vt
conuertantur
t●lerat
,
non
conuersos
,
durius
damnat
:
those
whom
a
long
time
God
doeth
suffer
,
expecting
their
conuersion
,
not
being
conuerted
hee
condemneth
them
with
the
greater
seueritie
.
Dulcis
&
rectus
,
dicitur
Dominus
,
the
Lord
is
said
to
be
gracious
and
righteous
,
Psalm
.
25.7
.
nunc
mel
offert
,
in
iudicio
figet
aculeum
.
Now
hee
offers
honie
,
but
at
the
day
of
iudgement
hee
shall
put
forth
his
sting
,
and
wound
the
wicked
:
Christ
at
his
first
comming
brought
hony
,
That
there
shal
be
a
time
iudgement
of
it
is
certaine
.
and
not
a
sting
,
Sed
nolite
peccare
in
spe
,
(
saith
Saint
Bernard
)
but
sinne
not
in
hope
,
whosoeuer
ye
bee
that
delight
in
sinne
,
for
this
our
Bee
hath
a
time
also
,
when
hee
will
take
his
stinge
,
and
fixe
it
into
the
bones
and
marrow
,
of
the
reprobate
?
what
should
we
doe
then
beloued
,
but
flie
vnto
him
now
,
while
wee
haue
time
,
least
one
day
we
labour
to
flie
from
him
,
when
we
shall
haue
neither
time
nor
place
.
6.
But
certaine
it
is
that
there
shall
be
a
time
of
iudgment
,
as
there
is
and
hath
beene
a
time
of
mercy
,
since
it
is
figured
by
so
many
signes
,
prooued
by
so
many
testimonies
,
and
foretold
by
so
many
prophecies
in
the
holy
Scriptures
.
And
therefore
those
are
iustly
confuted
,
who
haue
presumed
to
obiect
,
that
because
there
is
a
priuate
iudgment
of
euery
particular
man
,
Non
consurget
duplex
tribulatio
,
affliction
shall
not
arise
the
second
time
,
and
therefore
iudgement
shall
not
twise
be
executed
.
I
answer
with
that
Angelicall
Doctor
Aquinas
,
in
4.
sententiarum
distinct.
47.
sent.
distinct.
47.
iudicari
primo
illo
animam
potiorem
hominis
partem
,
tandem
altero
hominem
totum
,
that
in
that
first
iudgement
the
soule
of
man
,
only
is
iudged
,
which
is
his
better
part
,
but
in
the
second
the
whole
man
shall
bee
iudged
,
both
in
body
and
soule
,
and
receiue
either
that
blessed
sentence
of
absolution
,
or
that
fearefull
sentence
of
condemnation
.
And
concerning
that
place
of
the
Prophet
,
I
Answer
,
that
the
Prophet
Nahum
speaketh
not
there
,
To
conclude
,
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
,
And
know
this
whosoeuer
thou
art
that
fosterest
thy selfe
in
this
opinion
,
S.
Amb.
de
bono
mortis
,
S.
Hierome
,
Tempus
sementis
tempus
est
presens
,
the
time
of
sowing
is
the
time
present
,
and
hee
that
will
not
sowe
the
seede
of
good
workes
,
in
the
seede
time
of
grace
here
,
hee
shall
neuer
reape
the
fruite
of
reward
in
the
haruest
of
glory
hereafter
.
I
will
close
this
point
with
that
religious
exhortation
of
Saint
August
.
let
euery
man
while
hee
hath
time
,
The
Second
ci●cumstance
,
the
manner
of
this
iudgement
.
Luk.
17.24
.
2.
Pet.
3.10
.
repent
truly
of
his
sinnes
,
while
hee
is
in
the
place
of
mercy
,
because
then
there
shall
bee
a
time
of
iustice
,
the
foolish
virgins
that
would
not
repent
,
and
prepare
themselues
in
time
,
shall
then
receiue
no
other
comfort
,
but
that
dolefull
sentence
non
noui
vos
,
I
know
you
not
depart
from
me
ye
workers
of
iniquitie
.
And
thus
from
the
time
,
I
proceede
to
the
manner
of
this
iudgement
by
fire
,
which
is
the
second
circumstance
,
I
obserued
in
the
fiery
colour
of
the
Bowe
.
1.
As
the
lightening
commeth
from
the
East
and
shineth
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
;
He
shall
come
like
lightening
,
visibly
,
for
euery
eye
shall
see
him
;
hee
shall
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Quid
sibi
vult
tubarum
sonus
?
2.
No
imperfection
in
the
Saints
at
the
day
of
iudgement
.
S
August
de
ciuit
dei
lib
2●
.
cap.
15.
S.
Aust
lib.
de
ciuit
.
22.
c.
16.
Magist
sent
.
lib.
4.
dist
44.
3.
Mat.
3
13.
Locus
sic
explicatur
a
Lyca
permundabit
i.
e.
quotidie
a
varus
tentationibus
munlat
in
Mat.
4.
A
question
.
S.
August
.
lib.
20
de
ciuit
.
dei
cap
20
Ex●●
mo
tamen
co
quo
a
me
cummemorata
sunt
ordin●
esse
venti●ia
.
to
what
end
is
this
sound
of
the
trumpet
?
saith
Saint
Chrysostom
,
in
his
77.
homil.
vpon
Matthew
and
he
answereth
the
question
himselfe
.
The
Trumpet
shal
then
sound
,
(
and
the
voice
of
the
Archangel
,
shall
then
bee
heard
,
for
the
raising
vp
of
the
dead
,
for
the
ioy
of
the
godly
,
to
expresse
the
stupor
and
terrour
of
Christs
comming
,
and
for
the
griefe
,
and
dolour
,
of
many
that
shall
heare
it
:
The
dead
shall
then
bee
raised
,
and
the
bodies
of
Gods
Saints
shall
then
be
glorified
,
they
shall
rise
in
the
fulnesse
of
the
measure
of
Christ
,
in
a
full
and
a
perfect
age
,
in
a
fitting
and
conuenient
stature
,
that
which
is
lesse
then
is
fitting
shall
thence
bee
supplyed
,
from
whence
the
creator
knoweth
,
and
that
which
is
more
,
shall
bee
detracted
,
The
integritie
and
perfection
beeing
retained
,
as
Saint
August
.
speaketh
in
lib.
22.
of
the
citie
of
God
,
cap.
19.
3.
To
conclude
,
Christ
shall
come
to
this
firey
iudgement
,
with
his
fanne
in
his
hand
,
the
fanne
of
his
iudgement
,
(
as
before
he
came
with
the
fanne
of
his
mercy
)
and
hee
will
thoroughly
purge
his
floore
,
the
floore
of
his
Church
,
and
separate
the
wheate
from
the
chaffe
,
the
Elect
from
the
reprobate
,
gathering
his
wheate
,
into
the
blessed
garner
of
heauen
;
but
burning
the
chaffe
,
with
the
vnquenchable
fire
of
hell
.
4.
Fire
is
the
colour
of
the
Rainebowe
,
of
which
I
am
now
to
speake
,
and
fire
is
the
iudgement
of
which
I
am
now
speaking
;
But
concerning
this
fire
the
question
is
demanded
,
whether
it
shall
bee
before
the
day
of
iudgement
or
after
.
Saint
August
.
seemeth
to
be
of
opinion
that
it
should
be
after
,
for
speaking
of
those
things
which
should
come
about
the
time
of
iudgement
,
hee
setteth
the
conflagration
of
the
world
,
and
the
renouation
thereof
in
the
last
place
,
and
he
addeth
,
quo
ordine
haec
veniant
,
magis
tu
o
docebit
experientia
;
in
what
order
these
shall
come
,
experience
will
then
teach
more
perfectly
,
but
,
I
thinke
saith
he
,
that
they
will
come
in
that
order
,
in
which
I
haue
rehearsed
them
,
and
in
his
18.
c●p
,
post
factum
iudicium
mundus
ardebit
,
after
the
iudge
is
done
,
Aquinas
add
.
quaest.
74.
artic.
7
the
world
shall
burne
.
But
wee
may
rather
answer
with
Aquinas
,
and
with
our
later
Diuines
,
that
this
fire
shall
be
before
the
execution
of
iudgement
:
for
behold
,
the
Lord
will
come
with
fire
,
and
with
his
charets
like
a
whirlewind
,
to
render
his
anger
with
furie
,
and
his
rebuke
with
flames
of
fire
,
Isaiah
66.15
.
S.
Augustine
with
Aquinas
,
and
our
later
Diuines
,
and
answere
thus
:
True
it
is
,
there
shall
bee
fire
before
the
iudgement
,
that
is
,
ignis
conflagrationis
,
the
fire
of
burning
and
consuming
:
and
there
shall
be
fire
after
the
execution
of
iudgement
,
that
is
,
Ignis
condemnationis
,
the
fire
of
hell
,
in
which
the
Deuils
and
damned
spirits
shall
bee
tormented
for
euer
.
2.
Answer
.
The
fire
of
hell
more
horrible
then
that
which
shall
burne
the
world
.
S.
Aug.
de
ciuit
Dei
.
l.
20.
c.
16.
S.
Ambr.
lib.
7.
in
Luc
cap.
4
,
Damascen
lib.
4.
fides
,
cap.
28
Ignis
non
est
materialis
qualis
is
apud
nos
,
sed
qualem
Deus
nouit
.
Greg.
in
Iob
2●
Aug.
lib.
de
ciuit
.
cap.
21
Magist
.
Sent.
lib.
4.
dist.
44.
Aquinas
add
.
quaest.
77.
artic.
5.
Anselmus
in
Elucidorio
.
Gregor.
in
Iob
cap.
10.
And
this
likewise
is
prefigured
in
the
fierie
colour
of
the
Bowe
.
But
this
is
more
terrible
then
the
former
,
and
that
diuers
wayes
.
First
,
in
respect
of
the
nature
of
it
,
which
is
so
strange
,
that
it
is
knowen
perfectly
of
no
man
,
as
Saint
Augustine
affirmeth
.
Some
haue
thought
this
fire
to
bee
incorporeall
,
and
wanting
corporall
flames
,
but
tormenting
the
damned
after
a
wonderfull
manner
:
so
S.
Ambrose
,
Damascen
,
Gregorie
,
and
others
.
And
some
haue
thought
it
corporeall
,
as
S.
Aug.
lib.
21.
de
ciuit
.
Dei
.
Gehenna
corporeus
ignis
erit
&
cruciabit
corpora
damn●torum
:
Hell
fire
(
saith
he
)
shall
be
corporall
,
and
shall
torment
the
bodies
of
the
damned
;
so
the
Master
of
the
sentences
,
Aquinas
,
and
others
:
yet
this
fire
is
infinitely
more
terrible
then
our
common
fire
,
and
more
tormenting
,
for
ardet
&
non
lucet
,
it
burneth
and
shineth
not
,
saith
Anselmus
,
that
reuenging
flame
hath
burning
in
aboundance
,
but
it
hath
no
light
,
(
saith
Gregory
:
yet
Aquinas
thinkes
there
shall
be
light
sufficient
for
the
damned
to
behold
those
things
which
shall
torment
them
,
(
either
in
respect
of
the
sight
of
the
body
,
vltrix
isla
flamma
concremationem
habet
,
lumen
vero
non
habet
.
Aquinas
ad
quest
97.
arti
,
4.
Hell
fire
needs
not
the
fodder
of
wood
Isaiah
.
30.33
.
or
the
fearefull
visions
of
the
minde
.
)
But
howsoeuer
,
whether
it
shall
be
alwayes
darke
,
with
Gregory
,
or
haue
some
times
a
glimmering
light
,
with
Aquinas
,
it
is
of
a
strange
,
and
terrible
nature
,
for
it
needs
not
the
fodder
of
wood
to
continue
it
in
hell
,
since
the
breath
of
the
Lord
,
like
a
riuer
of
brimstone
shall
kindle
it
,
Isaiah
30.33
.
But
some
will
obiect
that
place
of
the
Prophet
,
Tophet
is
prepared
of
old
,
the
nourishment
thereof
is
fire
and
much
wood
,
and
therefore
it
seemes
there
is
much
wood
in
hell
:
to
which
I
answer
,
that
much
wood
is
attributed
to
vnto
hell
,
not
that
there
is
any
there
,
but
to
shew
that
the
fire
of
hell
is
vnquenchable
,
being
once
kindled
,
by
the
breath
of
Gods
anger
,
which
addes
to
the
terrour
thereof
.
2.
Againe
it
is
fearefull
in
respect
of
the
place
of
it
,
which
is
in
hell
,
with
the
diuells
and
damned
spirits
,
Where
hell
is
thought
to
be
.
S.
Hieronymus
in
Iona.
2.
Sicut
cor
in
medio
est
animalis
ita
infernus
in
medio
terrae
perhibetur
.
T●rtull
.
lib.
de
anima
cap.
55.
Damasc
.
lib.
3.
cap.
29.
Aquinas
ad
quest
,
97.
a●●i
.
7.
Luk
16.24
.
S.
August
.
de
ciuitater
,
lib.
21
cap.
10.
verissed
naris
modis
.
The
fire
of
hell
eternall
.
where
is
vtter
darkenesse
,
weeping
,
and
wayling
,
and
gnashing
of
teeth
,
where
they
are
far
remote
from
the
company
of
the
blessed
Saints
,
and
holy
Angels
;
from
all
ioy
,
and
happinesse
for
euer
:
Saint
Gregory
in
his
fourth
booke
of
dialogues
,
and
42.
chapter
,
being
demaunded
of
one
,
where
he
should
beleeue
this
place
of
torments
was
:
answereth
,
dé
hac
retemerè
d●finire
non
audeo
,
I
dare
not
rashly
define
of
this
matter
,
some
haue
thought
it
in
some
part
of
the
earth
,
some
vnder
the
earth
,
about
the
center
,
or
in
the
hollowes
of
the
earth
,
which
is
the
most
common
opinion
:
so
Saint
Hierome
,
as
the
(
heart
saith
he
)
is
in
the
middest
of
a
liuing
creature
,
so
hell
is
said
to
be
in
the
middest
of
the
earth
,
and
of
the
same
opinion
was
Turtullian
,
Damascen
,
Aquinas
,
and
other
diuines
,
but
wheresoeuer
it
is
,
certaine
it
is
,
that
it
is
a
fearefull
fire
,
both
in
it selfe
:
and
the
torments
thereof
:
for
it
shall
torment
both
the
bodies
and
soules
of
the
damned
,
crucior
in
hac
fl●mma
,
I
am
tormented
in
this
flame
,
was
the
song
of
rich
Diues
in
hell
,
and
Saint
Augustine
affirmeth
that
the
spirits
are
tormented
with
that
corporeall
flame
,
after
a
wonderfull
manner
,
but
vnvtterable
and
vnknowne
vnto
vs
:
last
of
all
it
is
most
terrible
in
respect
of
the
continuance
of
it
:
for
as
the
worme
neuer
dieth
,
so
the
fire
neuer
goeth
out
,
And
thus
hauing
shewed
the
time
,
and
manner
of
this
fiery
iudgement
,
I
will
speake
somewhat
of
the
end
,
and
vse
of
it
(
to
vs
)
and
so
proceed
vnto
that
which
followeth
.
First
then
,
seeing
all
these
thing
must
bee
dissolued
,
what
manner
of
persons
ought
we
to
be
in
all
holy
conuersation
,
and
godlinesse
,
looking
for
,
and
hasting
vnto
the
comming
of
the
day
of
God
,
wherein
the
heauens
being
on
fire
,
shal
be
dissolued
,
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
.
They
are
like
to
those
of
whom
the
wise
man
speaketh
,
Againe
,
shall
the
King
of
heauen
and
earth
Christ
Iesus
,
S.
Gregory
obserueth
)
that
humane
iudgement
is
peruerted
,
either
timore
,
for
feare
of
greatnesse
,
by
which
corrupt
iudges
are
moued
,
to
smoother
the
truth
,
absolue
the
rich
,
and
condemne
the
poore
,
or
amore
,
for
loue
and
friendship
,
by
which
the
bands
of
equitie
are
broken
in
pieces
,
or
odio
,
for
hatred
and
malice
,
when
enuy
possesseth
the
soule
to
destruction
,
A
good
conscience
shall
be
better
then
a
full
purse
.
1.
Kings
13.33
.
Iudges
17.10
Malac.
3.8
.
or
last
of
all
and
worst
of
all
Cupiditate
,
for
couetousnesse
,
when
bribes
peruert
the
eies
of
the
wise
,
and
mooue
them
to
subuert
the
way
of
wisedome
,
to
hearken
to
the
voice
of
tempting
Angels
,
rather
then
to
the
voice
of
equitie
and
right
,
to
the
voice
of
a
corrupted
seruant
,
or
bribing
oppressor
,
then
to
the
pitifull
cry
of
a
poore
distressed
plaintiue
.
But
this
Iudge
is
incorrupt
in
his
affections
,
he
can
neither
bee
mooued
by
loue
,
nor
by
hatred
,
by
feare
,
nor
by
bribes
,
to
peruert
iudgement
,
by
which
the
corrupt
iudges
of
the
world
,
are
too
often
mooued
,
And
S.
August
.
excellently
de
fide
ad
monachum
;
In
the
iudgement
of
Christ
,
without
acception
of
persons
,
or
receiuing
of
bribes
)
there
shall
be
equally
iudged
,
the
king
and
the
subiect
,
the
master
and
the
seruant
,
the
rich
and
the
poore
,
the
humble
and
the
proud
,
euery
one
shall
be
iudged
according
to
the
straight
rule
of
iustice
,
and
ballance
of
equitie
;
And
S.
Bernard
sweetly
illic
plus
valebunt
pura
corda
quam
astuta
verba
,
&
conscientia
bona
quam
marsupia
plena
,
at
that
day
of
iudgement
,
pure
hearts
,
shall
be
better
then
craftie
words
,
and
a
good
conscience
,
better
then
a
full
purse
,
But
in
this
age
of
the
world
it
is
not
so
,
for
a
full
purse
will
doe
more
,
then
either
a
pure
heart
,
a
good
conscience
,
or
a
good
cause
;
it
will
make
the
corrupt
Lawyer
,
to
deceiue
his
client
,
the
corrupt
patron
to
sell
the
liuings
of
the
Church
(
with
which
he
is
only
put
in
trust
)
and
to
place
in
them
Ieroboams
Priests
,
of
the
basest
of
the
people
,
or
Michas
hirelings
,
that
will
be
content
with
a
few
shekels
of
siluer
and
a
sute
of
apparell
,
to
place
ignorance
,
simonie
,
and
impietie
,
where
he
should
place
learning
,
honestie
,
and
religion
,
to
be
briefe
,
it
will
make
the
corrupt
magistrate
,
to
winke
at
offences
with
partialitie
,
where
hee
should
punish
with
seueritie
;
it
causeth
the
sacrilegious
Church
robber
,
to
robbe
Christ
Iesus
,
in
robbing
his
ministers
,
the
oppressing
Landlord
,
to
sucke
the
bloud
of
his
tenants
,
the
bribing
vsurer
,
to
eate
the
flesh
of
his
creditours
,
the
sophisticating
Tradesman
,
to
vse
the
ballance
of
deceit
and
false
measure
of
iniquitie
;
And
last
of
all
it
maketh
vnconscionable
iuror
,
to
sell
his
soule
to
the
diuell
,
to
forsweare
himselfe
for
a
bribe
,
and
ouerturne
witnesses
,
iudges
,
iustice
and
all
.
But
let
all
these
know
,
that
the
time
shall
come
when
this
iust
iudge
will
finde
them
out
,
iudicium
approbationis
&
iudicium
reprobationis
,
the
iudgement
of
approbation
,
and
the
iudgement
of
reprobation
,
The
first
in
which
the
righteous
are
approoued
,
and
rewarded
with
ioy
,
the
second
in
which
the
wicked
are
reprooued
,
and
rewarded
with
punishment
,
the
first
in
which
that
blessed
sentence
shall
be
pronounced
to
the
godly
,
venite
benedicti
come
ye
blessed
of
my
Father
;
receiue
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
.
O
most
blessed
and
ioyfull
word
:
Venite
;
come
ye
,
Come
from
the
troublesome
sea
of
this
world
,
wherin
ye
haue
beene
tossed
,
into
the
quiet
Hauen
of
peace
;
S.
August
.
in
Psal.
110.
The
day
of
iudgement
a
ioy
to
the
godly
,
but
terrour
to
the
wicked
.
O
terque
quaterque
beati
.
O
thrice
and
foure
times
,
nay
thousand
times
ten
thousand
times
happie
shall
they
be
,
whom
this
blessed
sentence
shall
embrace
,
who
would
not
for
a
little
space
in
this
life
,
indure
any
misery
,
and
vndergoe
any
torments
,
to
keepe
faith
and
a
good
conscience
,
that
hee
may
inioy
this
blessed
sentence
?
with
what
ioy
,
and
comfort
,
may
the
godly
expect
this
ioyfull
time
,
although
the
wicked
cannot
thinke
of
it
but
with
terrour
?
For
as
S.
Augustine
speaketh
.
Iudicum
formidandum
malis
propter
paenam
,
amandum
bonis
propter
coronam
,
This
diuine
iudgement
,
it
is
to
be
feared
of
the
wicked
,
because
of
their
punishment
;
but
to
bee
loued
of
the
godly
,
because
of
that
blessed
crowne
they
shall
then
inioy
,
it
should
therefore
be
ioy
vnto
Gods
children
,
as
it
is
terrour
vnto
the
wicked
.
Terrour
vnto
them
because
of
that
fearefull
sentence
which
shall
bee
pronounced
against
them
,
in
that
second
iudgement
,
when
Christ
Iesus
shall
speake
vnto
them
,
not
with
a
veni
,
come
thou
blessed
,
but
with
an
Abi
,
The
Marriners
that
carried
Ionah
,
The
grace
and
mercie
of
God
,
by
which
hee
preserueth
the
world
from
that
future
destruction
,
noted
in
the
greene
and
gracious
colour
,
signifying
the
spring
of
Gods
fauours
,
and
the
summer
of
his
mercies
;
I
haue
set
my
Bow
in
the
cloud
,
and
it
shall
bee
for
a
signe
of
the
Couenant
betweene
mee
and
the
earth
.
The
greene
colour
noting
the
mercy
of
God
,
by
which
he
preserueth
the
world
from
destruction
.
Ferus
in
Gen.
cap.
9.
Paraeus
in
Gen.
cap.
9.
Iustitiae
quidem
quod
olim
mundus
propter
impietatem
,
aquarum
diluuio
iuste
deletus
sit
vt
Deum
simili
profanitate
offendere
metuamus
misericordiae
vero
quod
&c
vt
ad
amorem
&
gratitudinem
erga
Deum
excitemur
.
Lament.
3.22
Discamus
ex
Iride
non
iustitiae
nostrae
esse
quod
mundus
non
iterum
deletus
fuit
,
aut
deleatur
,
sed
diuinae
misericordiae
,
saith
a
good
Interpreter
;
We
may
learne
from
the
Rainebow
,
that
it
is
not
of
our
righteousnesse
,
that
the
world
hath
not
been
destroyed
,
or
is
not
now
brought
to
destruction
,
but
of
the
grace
and
mercy
of
God
,
figured
in
the
greene
and
gracious
colour
of
the
Bowe
:
and
a
later
writer
agreeing
with
the
former
,
obserueth
the
same
point
after
this
manner
,
Ex
signo
foederis
diuinitus
nobis
proposito
,
iustitiae
pariter
,
&
misericordiae
recordemur
;
from
the
signe
of
the
Couenant
,
proposed
vnto
vs
from
God
,
wee
are
put
in
minde
,
both
of
his
iustice
and
mercie
;
of
his
iustice
,
in
that
hee
destroyed
the
world
with
a
deluge
of
waters
,
to
teach
vs
that
we
should
feare
to
offend
him
with
the
like
prophanenesse
.
But
of
his
mercy
in
that
hee
doth
not
destroy
the
world
againe
,
to
mooue
vs
to
shew
our
loue
and
thankefulnesse
towards
him
for
the
same
.
It
is
of
the
Lords
mercy
,
that
wee
are
not
consumed
,
because
his
compassions
faile
not
,
Lamen.
3.22
.
For
the
mercy
of
the
Lord
is
like
a
riuer
of
water
,
flowing
throughout
all
nations
,
watering
all
generations
,
and
abounding
throughout
all
ages
:
the
mercy
of
the
Lord
is
like
the
sea
,
compassing
the
earth
,
on
euery
part
,
the
mercy
of
the
Lord
is
like
the
Sunne
,
shinning
both
vpon
the
good
and
bad
,
vpon
the
iust
,
and
vniust
,
it
hideth
it selfe
from
none
,
but
giueth
preseruation
vnto
all
:
it
lifteth
the
wicked
from
the
mire
of
iniquity
,
and
directeth
the
godly
in
the
waies
of
piety
,
it
giueth
all
good
things
both
temporall
and
eternall
:
health
,
beauty
,
honours
,
riches
,
and
strength
;
and
therfore
I
may
conclude
with
the
Prophet
Dauid
,
Psal.
103.
The
mercy
of
the
Lord
is
from
euerlasting
,
to
euerlasting
,
Enter
,
praesenter
,
Deus
hic
&
vbique
potenter
,
God
is
here
,
and
God
is
euery
where
by
his
essence
,
by
his
presence
,
and
by
his
power
:
and
S.
Augustine
pithily
vpon
the
6.
of
Matthew
,
God
is
in
himselfe
,
Thus
haue
I
shewed
you
the
grace
of
God
in
generall
,
let
me
speake
somewhat
of
it
in
particular
:
hee
hath
beene
gratious
vnto
the
whole
world
,
in
preseruing
it
,
Thus
hath
God
manifested
his
mercy
to
our
whole
land
:
But
once
againe
let
mee
turne
vnto
you
,
yee
religious
and
worthy
Citizens
,
and
tell
you
what
God
hath
done
for
your
soules
:
Infinite
are
the
graces
that
God
in
his
mercy
hath
bestowed
vpon
you
,
I
cannot
number
them
;
he
hath
giuen
you
religious
,
zealous
,
and
worthy
Senatours
,
discreet
and
wise
Magistrates
,
vnder
our
Royall
Moses
,
to
carry
the
sword
,
and
to
goe
in
and
out
before
you
with
comfort
;
and
this
grace
be
continueth
vnto
you
still
;
God
did
looke
vpon
you
with
an
angrie
countenance
,
whipping
you
with
a
rod
of
correction
for
your
sinnes
,
when
of
late
dayes
,
there
died
in
one
yeare
aboue
thirtie
thousand
amongst
you
,
in
that
great
and
generall
plague
.
But
now
he
looketh
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
.
And
I
may
say
of
all
these
mercies
,
to
the
whole
world
,
Gratia
Dei
est
causa
,
author
,
&
●ffector
omnis
gratiae
:
the
grace
of
God
(
figured
in
this
gracious
colour
of
the
Bowe
)
is
the
cause
,
authour
,
and
effect
of
all
grace
,
fauour
,
and
mercy
towards
vs
.
For
if
we
demaund
the
question
,
what
is
the
cause
that
God
did
create
all
things
for
our
good
,
before
hee
created
vs
?
The
Answere
must
bee
Gratia
Dei
,
the
free
grace
and
mercie
of
God
.
What
is
the
cause
that
hee
hath
not
spared
his
owne
Sonne
,
but
giuen
him
to
the
death
for
our
redemption
?
Gratia
Dei
,
the
free
grace
and
mercy
of
God
.
What
is
the
cause
that
hee
hath
giuen
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
.
In
a
word
,
goe
throughout
all
the
graces
that
God
hath
bestowed
vpon
vs
,
and
demaund
the
question
of
euery
one
,
why
hath
God
done
thus
?
And
the
answere
must
bee
,
Quia
bonus
,
Quid
retribuemus
Domino
?
What
then
shal
we
render
vnto
the
Lord
,
for
his
this
vnspeakeable
mercie
,
and
most
infinite
grace
?
Wherewith
shall
wee
come
before
the
Lord
,
and
bow
our selues
before
the
most
high
God
?
Shall
wee
come
before
him
with
thousands
of
rammes
,
or
with
tenne
thousand
riuers
of
oyle
?
Shall
wee
giue
our
first
borne
for
our
transgressions
,
the
fruite
of
our
bodies
for
the
sinnes
of
our
soules
,
to
pay
for
our
ingratitude
,
and
to
recompence
that
loue
which
God
in
his
mercy
hath
shewed
vnto
vs
?
No
,
no
,
Beloued
;
this
is
not
that
which
God
requireth
at
our
handes
:
it
is
Thankefulnesse
,
to
loue
mercie
,
to
doe
iustly
,
and
to
humble
our selues
,
to
walke
with
our
God
;
This
thankfulnesse
God
requireth
at
our
hands
,
and
this
we
are
bound
to
render
vnto
him
;
But
doe
we
thus
?
Surely
,
the
vineyard
of
the
Lord
of
hostes
,
After
this
,
a
second
iniquitie
rideth
post
,
and
now
whoredome
walketh
hand
in
hand
with
pride
,
and
sometimes
iustles
for
the
wall
,
there
is
a
crye
of
whoredome
,
3.
Drunkennesse
.
Isaiah
●8
.
1
.
3.
Mothers
.
3.
Daughters
4
Oppression
Isaiah
5.8
.
Isaiah
3.15
.
5.
Simony
.
Quatuor
ecclesias
portes
intra
tur
in
omnes
,
C●saris
&
Simoni
,
sanguinis
atque
dei
.
Prima
patet
magnis
numis
paetet
altera
,
charis
Tertia
.
sed
paucis
quarta
patere
solet
.
S
Greg
in
Registr●●ab
.
1.
quest
1.
cum
●mn●s
au
●●●tia
id
●●rum
sit
seruitus
,
quisquis
h●n●
(
&
ma●●●in
dan●●
〈…〉
)
r●g●●●ter
●n
〈◊〉
infideli●●●●is
petitionisubijcit●r
etia●si
●enere
●tdum
verbis
●u●d
neque
fa●ijs
vid●atur
and
our
prophane
Atheists
will
boast
of
their
bawdery
.
Drunkennesse
begins
to
quarrell
,
and
is
angry
that
her
daughter
whoredome
is
preferred
before
her
;
but
I
answer
her
greeting
,
rayling
with
the
Prophet
,
Woe
to
the
crowne
of
pride
and
drunkennesse
of
Ephraim
,
and
woe
vnto
them
that
rise
vp
early
to
follow
drunkennesse
,
and
continue
vntill
night
,
till
the
wine
doe
inflame
them
.
And
(
ob
)
that
this
City
were
free
from
these
sinnes
,
that
it
might
be
free
from
these
woes
:
but
these
are
three
vicious
mothers
,
that
bring
forth
three
venemous
daughters
oppression
,
simmony
,
and
sacriledge
;
which
like
the
leane
Kine
of
Egypt
,
denoure
all
they
meete
with
.
Hence
commeth
the
crye
oppression
,
worse
then
the
crye
of
the
children
of
Israel
,
against
their
Taske-masters
in
Egypt
,
the
poore
labourer
cryeth
for
vengeance
against
the
Depopulator
,
and
the
hunger
starued
tennant
,
against
the
rent-racking
landlord
.
But
woe
bee
vnto
them
that
ioyne
house
to
house
,
and
lay
field
to
field
,
till
there
bee
no
place
that
they
may
be
placed
by
themselues
in
the
midst
of
the
earth
:
and
woe
vnto
them
that
grinde
the
faces
of
the
poore
(
saith
the
Lord
or
hoasts
.
Simony
is
sister
to
Oppression
,
for
when
the
field
is
depopulated
,
corne
groweth
scarce
and
therefore
the
oppressing
Patron
must
part
stakes
with
the
Simonicall
incumbant
,
for
ease
of
charge
,
hence
it
commeth
to
passe
that
of
those
foure
ordinary
gates
of
entrance
into
the
Church
,
Caesaris
&
Simon●
sanguinis
atque
dei
,
By
fauour
of
Caesar
,
of
Simony
,
of
Friends
,
and
of
God
,
three
of
them
are
almost
stopt
vp
,
and
their
passages
growne
ouer
with
grasse
,
but
the
path
of
Simony
is
made
a
high
way
,
because
shee
hath
played
the
ingrosser
,
and
bought
the
Monopoly
of
the
rest
.
Sacriledge
is
fellow
heire
with
Simony
,
and
goeth
to
law
with
religion
,
The
last
sinne
is
schisme
,
and
diuision
in
the
Church
,
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
,
S.
August
.
now
verified
;
If
I
my selfe
were
in
place
,
to
speake
vnto
those
which
are
in
authoritie
,
I
should
consider
my
owne
vnworthinesse
,
and
confesse
with
S.
Bernard
,
non
est
meae
humilitatis
dictare
vobis
,
It
is
not
for
my
humilitie
(
Right
honourable
lords
)
to
dictate
vnto
you
,
or
to
tell
you
what
you
should
doe
,
I
know
ye
are
wise
,
ye
are
zealous
,
ye
are
religious
.
But
yet
my
duty
to
my
great
Lord
,
and
master
,
my
loue
,
to
his
Church
my
mother
,
and
my
earnest
desire
,
for
the
good
,
and
welfare
of
my
King
,
and
country
,
binds
me
as
it
bindeth
all
,
continually
to
pray
vnto
that
great
Lord
Keeper
of
Israel
,
to
defend
his
glory
,
his
Church
,
our
King
,
and
country
,
and
to
beate
downe
these
crying
sinnes
,
that
so
wee
may
inioy
our
gratious
peace
,
with
his
blessed
graces
for
euermore
;
and
I
hope
there
is
none
but
will
say
,
Amen
.
Thus
you
haue
heard
these
three
principall
colours
of
the
Rainebowe
,
the
colour
of
water
,
the
colour
of
fire
,
The
three
colours
note
the
Trinitie
.
S.
Basilius
mag.
in
Epist.
Personatum
proprietates
velut
flos
quidam
ex
illis
qui
apparent
in
I●de
in
vnoquoque
fulgeam
,
nec
vllum
esse
ipsorum
inter
se
differentiam
secundum
naturae
propietatem
.
sed
in
communitate
substantiae
discriminis
proprietates
in
vnoquoque
r●lucere
.
and
the
greene
colour
,
the
signe
of
grace
,
(
with
their
three
principall
morals
)
at
large
declared
vnto
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
;
For
as
in
the
Bowe
there
is
a
threefold
colour
,
and
yet
but
one
Bowe
,
so
in
the
glorious
Trinitie
,
there
are
three
persons
,
and
yet
but
one
and
the
same
essence
:
And
as
these
colours
are
so
mingled
,
and
knit
togither
in
the
Bowe
,
that
we
cannot
discerne
,
where
one
is
separated
,
or
distinguished
from
the
other
;
so
is
it
in
the
diuine
essence
,
the
persons
be
distinct
in
themselues
,
yet
can
wee
not
finde
out
(
by
our
humane
wisedome
)
in
the
proprieties
of
their
natures
,
the
separation
of
one
from
the
other
;
for
as
in
the
Rainebow
all
the
colours
are
one
,
in
communitie
of
the
same
substance
;
so
in
the
Trinitie
,
all
the
persons
and
the
glory
of
them
,
is
one
,
in
the
indiuisible
communitie
of
the
same
essence
;
Last
of
all
Tropologically
,
these
three
colours
of
the
Bow
,
may
signifie
those
three
Theologicall
graces
,
V●●gas
Ribeta
,
Per●rius
in
Apocal.
Faith
,
Hope
,
and
Charitie
:
the
caerulean
colour
,
Faith
,
the
greene
colour
,
Hope
,
and
the
red
,
Charitie
:
which
graces
,
the
diuine
Rainbowe
,
that
is
the
grace
of
God
,
doth
showre
downe
in
abundance
vpon
his
seruants
,
as
diuers
Interpreters
well
obserue
.
These
are
the
three
principal
colours
of
the
Bow
:
and
from
these
and
diuers
others
,
arising
from
the
reflection
of
these
there
doeth
appeare
an
excellent
beauty
,
in
the
admirable
Rainbow
.
I
meane
not
now
to
dispute
those
many
questions
,
M●rcer
.
in
Gen.
But
rather
hasten
to
the
next
part
of
my
text
,
the
situation
of
the
Bow
,
in
the
cloud
(
of
which
with
the
rest
)
I
wil
speak
but
briefly
,
and
so
draw
towards
a
conclusion
.
I
haue
set
,
&c.
Mercerus
in
his
Commentary
vpon
Gen.
hath
noted
out
of
Rasian
Hebrew
,
that
when
God
spake
vnto
Noah
,
he
made
the
Rainbow
then
to
appeare
in
the
cloud
,
and
as
pointing
vnto
it
with
his
finger
,
saith
thus
,
Ecce
,
hoc
est
signum
soederis
&
arcus
qeum
vides
;
behold
,
this
is
the
signe
of
the
couenant
,
and
the
bowe
which
thou
seest
,
we
haue
no
certaine
warrant
for
this
opinion
.
mel
roris
,
the
hony
of
deaw
,
&
we
the
hony
fall
)
the
Rainbow
doth
giue
a
principal
furtherance
.
But
I
faile
too
long
in
this
Philosophical
sea
;
yet
of
this
there
is
not
wanting
a
Theological
vse
.
And
therefore
at
the
sight
of
this
beautifull
Bowe
,
we
may
remember
with
vnspeakable
ioy
,
that
most
blessed
,
and
ioyfull
Bainebowe
,
the
Sonne
of
God
.
Arist.
lib.
3.
Meteorolog
.
visade
longe
apparent
minoranigriora
.
The
further
we
are
from
Christ
,
the
lesse
of
his
glory
can
wee
behold
.
Isa.
59.2
.
Thirdly
,
the
situation
of
this
Bowe
is
in
the
cloudes
,
and
the
further
we
are
from
it
,
the
lesse
beautifull
glorious
,
and
delectable
,
it
doth
appeare
;
and
so
likewise
the
further
wee
are
from
Christ
Iesus
,
by
our
naturall
corruption
,
impenitency
,
and
continuance
in
sin
,
the
lesse
glorious
,
beautifull
,
and
excellent
doth
he
appeare
vnto
vs
;
but
the
neerer
we
approach
vnto
him
,
by
faith
,
holinesse
,
and
newnesse
of
life
,
the
more
glorious
shall
we
behold
him
,
and
more
earnestly
long
to
inioy
him
;
O
then
beloued
!
how
should
wee
labour
,
with
the
bright
flames
of
zeale
,
to
banish
the
darke
clouds
of
our
sinnes
,
which
do
make
a
separation
betweene
Christ
and
vs
;
and
obscure
the
light
of
our
eies
,
that
we
cannot
behold
,
the
brightnesse
of
his
glory
;
How
earnestly
should
we
striue
,
to
draw
neere
vnto
him
;
that
being
refreshed
at
the
sight
of
his
beauty
,
we
may
behold
with
ioy
,
&
comfort
,
so
glorious
a
Rainebowe
,
and
being
confirmed
in
faith
,
we
may
one
day
inioy
his
blessed
glory
for
euermore
.
And
herein
those
doe
paralel
the
Bow
,
Greg.
Plaut.
Curcul
.
&
Propertius
lib.
3.
cleg
4.
Vitrunius
lib.
9.
cap.
4.
Looke
downward
vpon
Gods
blessings
,
and
send
vpward
thy
thankfulnes
,
then
will
God
send
down
his
graces
vpon
thee
.
doth
draw
vp
the
water
from
the
fountaines
to
the
cloudes
,
which
being
turned
into
showers
,
doe
returne
and
water
the
fruites
of
the
earth
,
for
which
cause
this
phrase
was
vsed
of
them
arcus
bibit
aquas
the
Bow
doth
drinke
vp
the
waters
,
(
which
opinion
Vitrunius
defendeth
,
calling
the
Bow
a
notable
instrument
by
which
God
doth
draw
vp
the
waters
from
the
earth
,
into
the
ayre
,
by
this
meanes
to
make
the
ground
more
fruitfull
:
so
likewise
beeing
inlightened
with
the
heauenly
brightnesse
of
Gods
gracious
Spirit
,
and
casting
downe
both
our
eyes
to
behold
the
infinite
blessings
of
God
vpon
the
earth
;
we
should
be
mooued
by
diuine
contemplation
,
to
send
vp
the
sweete
smelling
vapours
of
thankefull
hearts
,
towards
the
cloudes
of
heauen
,
that
being
conuerted
into
the
diuine
showers
of
Gods
mercifull
fauours
,
we
may
be
made
fruitfull
,
with
all
spirituall
graces
whatsoeuer
.
To
conclude
the
Rainebow
doth
appeare
in
the
cloude
,
It
shall
be
for
a
signe
:
I
haue
set
my
Bow
in
the
cloud
,
and
it
shall
be
for
a
signe
of
the
Couenant
betweene
mee
and
the
earth
.
This
Iris
or
Rainebow
,
is
deriued
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
greeke
verbe
,
which
signifieth
to
speake
,
because
it
is
a
speaking
signe
or
visible
word
,
for
it
is
signum
pluuiae
tum
praeteritae
,
tum
instantis
,
a
signe
both
of
raine
that
is
past
,
and
of
raine
that
is
at
hand
;
and
therefore
it
was
feigned
of
the
heathen
poets
,
to
be
nuncius
Iunonis
,
the
messenger
of
Iuno
,
and
of
others
it
was
called
Daemonis
(
hoc
est
sapientis
)
arcus
the
Bow
of
God
,
or
of
a
wise
Creator
,
because
it
is
a
signe
of
the
diuine
wisedome
,
certaine
it
is
that
it
is
nuncius
dei
,
the
messenger
of
God
,
by
which
he
doth
testifie
that
he
will
no
more
bring
a
generall
floud
to
destroy
the
world
.
This
Rainebow
hath
two
principall
significations
.
In
the
first
one
Phisicall
or
naturall
,
the
second
metaphisicall
or
supernaturall
.
In
the
first
it
is
signum
pluniae
,
a
signe
of
raine
,
in
the
second
it
is
signum
serenitatis
,
a
signe
of
faire
weather
,
and
this
is
aboue
nature
,
for
all
naturall
Philosophy
is
ignorant
of
it
,
onely
the
Church
doth
vnderstand
it
by
faith
,
out
of
the
reueiled
will
of
God
,
that
as
often
as
the
Bow
doth
appeare
in
the
cloud
,
we
remember
the
couenant
and
promise
of
God
,
that
the
world
should
neuer
againe
be
destroyed
with
water
.
But
how
can
this
be
,
may
some
man
obiect
?
Chrysostome
,
Alcuinus
,
and
the
interlinearie
Glosse
.
But
without
question
this
Rainebowe
was
before
the
floud
,
although
after
the
floud
,
it
was
appointed
for
a
signe
.
Secondly
,
God
created
the
causes
of
the
Bowe
before
the
floud
,
for
there
was
not
wanting
the
cloudes
,
nor
the
Sunne
,
nor
a
place
where
the
cloudes
might
be
set
against
the
Sun
,
vpon
which
the
Sun
shining
,
the
Rainebowe
doth
appeare
,
And
therefore
since
the
causes
of
the
Bowe
were
before
the
floud
;
it
must
needs
follow
,
that
the
effect
of
these
causes
,
the
Rainebow
,
was
before
the
floud
also
,
(
except
it
can
bee
shewed
,
that
the
generation
of
the
Bowe
,
was
hindred
by
some
other
impediment
,
which
cannot
be
)
for
it
is
a
rule
in
Philosophie
,
Posita
causa
ponitur
effectus
,
the
cause
being
placed
&
perfected
,
the
effect
must
of
necessity
follow
;
as
when
the
Sunne
draweth
towards
our
Horison
,
the
light
and
day
begins
to
appeare
;
when
the
fire
is
kindled
,
the
heate
doth
suddenly
increase
,
or
when
as
a
man
beholdeth
his
naturall
face
in
a
glasse
,
his
image
is
presently
represented
to
his
sight
,
so
likewise
a
soone
as
the
sunne
did
cast
his
bright
beames
,
vpon
the
glasse
of
the
waterie
cloudes
,
the
effect
thereof
,
did
presently
manifest
it selfe
vnto
the
world
,
but
this
was
before
the
floud
,
and
therefore
the
Rainebowe
before
the
floud
also
.
Yet
against
this
those
of
the
contrarie
opinion
,
obiect
the
words
of
my
Text
,
that
God
speaketh
here
vnto
Noah
in
the
future
tense
,
I
will
set
my
Bow
in
the
cloude
,
&
therfore
it
should
seeme
rather
,
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
,
And
a
signe
as
S.
Augustine
describeth
it
,
S.
August
.
l.
2.
de
Doct.
Christ
.
cap.
1.
Signum
vero
est
res
praeter
speciem
quam
ingerit
sensibus
aliud
aliquid
ex
sefaciens
in
cogitationem
venire
.
2.
King
.
20.11
Ioel.
2.31
.
Gen.
2.9
.
Iudges
6.37
,
38
,
39.
Isaiah
7.14
.
Gen.
17.10
.
Exod.
12.3
.
Math.
28.19
.
Luk.
22.19
.
is
a
thing
which
doth
cause
,
another
matter
to
be
remembred
,
besides
that
externall
figure
,
which
it
doth
shew
to
the
outward
senses
:
And
signes
are
commonly
of
3.
sorts
,
the
first
,
signastuporis
,
signes
of
wonder
and
amazement
,
as
the
Sun
,
when
it
went
ten
degrees
backe
at
the
praier
of
Ezechia
.
The
second
signaterroris
,
signes
of
terrour
and
affrightment
,
as
those
signes
which
shall
be
before
the
day
of
iudgement
,
when
the
Sun
shall
be
turned
into
darknesse
,
&
the
moone
into
bloud
,
The
third
are
signa
amoris
signes
of
loue
and
contentment
,
As
the
particular
signes
of
Gods
loue
to
his
elect
,
and
these
either
to
certaine
persons
,
as
the
tree
of
life
to
our
first
parents
in
Paradise
,
Gene.
2.
The
wet
&
dry
fleece
to
Gidion
,
or
the
conception
of
the
virgin
to
king
Achas
,
or
to
the
whole
Church
either
before
Christ
,
as
Circumcision
,
the
Passeouer
,
&
Sacrifices
;
or
since
Christ
,
as
Baptisme
,
&
the
Supper
,
or
last
of
all
that
vniuersall
signe
of
Gods
loue
,
to
the
whole
world
,
the
admirable
Rainebowe
,
which
he
hath
appointed
for
a
signe
of
the
couenant
,
betweene
him
and
the
earth
.
Ecce
post
policitationem
verbo
factam
&
hoc
signum
addo
(
saith
S.
Chrysost.
)
as
speaking
of
God
,
Behold
,
after
my
promise
,
Or
otherwise
this
Rainebow
is
a
figure
of
Christ
,
It
shal
be
for
a
signe
.
We
reade
in
the
Scripture
of
diuers
apparitions
of
this
glorious
Bow
,
in
the
vision
of
the
diuine
maiestie
,
Reuel.
4.3
.
Polan
.
de
Sacramento
faderis
.
there
was
a
rainbowe
round
about
the
throne
,
in
sight
like
vnto
an
Emerald
:
A
Rainebowe
,
to
signifie
that
God
was
mindfull
of
his
couenant
with
Noah
,
and
with
his
posteritie
.
In
sight
like
vnto
an
Emerald
,
to
shew
the
mercy
of
God
towards
the
penitent
,
whom
God
doeth
refresh
with
a
gracious
countenance
.
Lastly
,
in
another
vision
,
S.
Iohn
beholdeth
a
mightie
Angell
come
downe
from
heauen
,
Of
the
couenant
betweene
me
and
the
earth
:
Of
which
I
will
giue
a
touch
,
and
so
conclude
.
The
couenant
of
grace
The
corporall
couenant
,
It
shall
bee
for
a
signe
of
the
Couenant
betweene
me
and
the
earth
.
1.
This
couenant
was
made
betweene
God
and
the
earth
,
that
is
the
inhabitants
of
the
earth
,
with
Noah
and
with
his
seede
after
him
.
God
then
was
mindfull
of
vs
,
before
we
were
borne
,
To
conclude
,
it
shall
be
for
a
signe
of
the
couenant
betweene
mee
and
the
earth
.
Of
this
couenant
the
Rainbow
was
a
seale
,
and
as
it
sealeth
this
couenant
,
so
it
signes
in
this
that
eternall
couenant
of
God
with
his
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.