honour of God who in this will be like the Rainebow though not in any thing they should like those who as the Bow appeareth onely in the day and not in the night so likewise immitating the Bowe Dissembling Christians they will make profession of Christ in the day time of prosperity but when the night of aduersitie approcheth they forsake their profession leaue Christ to himselfe rather then they will endure the least miserie for his sake or like those who as the Bow hath both endes downewards Os homini sublime dedit But couerous wordlings like bruite beasts looke euer downewards so they bend all their affections downwards casting their eyes vpon the ground searching greedily for the mucke and pelfe and vaine honours of the world but seldome or neuer lifting vp their hearts or eyes towards heauen to seeke for the riches and treasures thereof But we must not so immitate the Bow but as according to the opinion of the ancient the Rainebow letting downe her hornes vpon the earth Virgil. 1. Greg. Plaut Curcul Propertius lib. 3. cleg 4. Vitrunius lib. 9. cap. 4. Looke downward vpon Gods blessings and send vpward thy thankfulnes then will God send down his graces vpon thee doth draw vp the water from the fountaines to the cloudes which being turned into showers doe returne and water the fruites of the earth for which cause this phrase was vsed of them arcus bibit aquas the Bow doth drinke vp the waters which opinion Vitrunius defendeth calling the Bow a notable instrument by which God doth draw vp the waters from the earth into the ayre by this meanes to make the ground more fruitfull so likewise beeing inlightened with the heauenly brightnesse of Gods gracious Spirit and casting downe both our eyes to behold the infinite blessings of God vpon the earth we should be mooued by diuine contemplation to send vp the sweete smelling vapours of thankefull hearts towards the cloudes of heauen that being conuerted into the diuine showers of Gods mercifull fauours we may be made fruitfull with all spirituall graces whatsoeuer To conclude the Rainebow doth appeare in the cloude How long the Rainbow shall continue But there is a question demanded concerning the continuance of it how long shal it remaine be seene in the clouds It is reported that some holy men were of opinion Author Histor Scholast in lib. Genes cap. 38. that for fortie yeares before the day of iudgement and generall burning of the world there should be neither Raine nor Rainebowe to be seene But what these holy men were I cannot reade for I can finde none of the ancient Fathers vpon my Text to be of this iudgement yet it seemeth the ground and foundation of this opinion was that they supposed that generall burning of the world could not be effected without an vnspeakable precedent drinesse of the aire and an vnmeasurable abundance of drie exhalations and so much of this drie matter as they dreamed necessarie for the burning of the world could not be gathered but in a long continuance of time not possibly in lesse then in forty yeares and therefore for that time there should be neither Raine nor Rainebowe But in this reason that which is taken for certaine is not only vncertaine but most plainly false for that burning of the world shall not be effected by natural causes but by the supernaturall worke and diuine power of almightie God as the first iudgement was when the whole world except Noah and his family was destroyed with the floud And therefore there it no reason why there should not be both Raine Petitio principii and Rainebowe till the day of iudgment for both these shall passe away with the cloudes and not before And thus from the cloudes the scituation I passe to the vse of the Bow It shall be for a signe I haue set my Bow in the cloud 4. Part. it shall be for a signe Authore Socrat. apud Platonem and it shall be for a signe of the Couenant betweene mee and the earth This Iris or Rainebow is deriued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the greeke verbe which signifieth to speake because it is a speaking signe or visible word for it is signum pluuiae tum praeteritae tum instantis a signe both of raine that is past and of raine that is at hand and therefore it was feigned of the heathen poets to be nuncius Iunonis the messenger of Iuno and of others it was called Daemonis hoc est sapientis arcus the Bow of God or of a wise Creator because it is a signe of the diuine wisedome certaine it is that it is nuncius dei the messenger of God by which he doth testifie that he will no more bring a generall floud to destroy the world Two significations of the Bow This Rainebow hath two principall significations In the first one Phisicall or naturall the second metaphisicall or supernaturall In the first it is signum pluniae a signe of raine in the second it is signum serenitatis a signe of faire weather and this is aboue nature for all naturall Philosophy is ignorant of it onely the Church doth vnderstand it by faith out of the reueiled will of God that as often as the Bow doth appeare in the cloud we remember the couenant and promise of God that the world should neuer againe be destroyed with water But how can this be may some man obiect Whether the Rainbow was before the flood how is it possible that the Rainebow should be a signe that there should not follow a generall floud to destroy the world seeing the Rainebow was before the floud and then was no true signe of this as the euent did plainly testifie To this some haue answered that the Rainebowe was not before the floud so Saint Chrysostome Alcuinus and the interlinearie Glosse But without question this Rainebowe was before the floud although after the floud it was appointed for a signe S. Chrysost Hom. 28. Gen. First because God did cease from all the workes of creation the seauenth day Gen. 2.2 so that hee did not after create any new species or kindes of creatures and therefore it must needes follow that the Rainebow was created before the floud Pererius in Gen. Quarsum enim Deus hunc eâ—â—inem toto eo tempere impediuâ—ser quorsum â—a diuturno miraculo naturaleÌ„ Iriâ—is ac pluuiae generationeÌ„ prohibuisset Certe nulla ratio reddipotest cur Deus omissa naturali via refrigerandi terras pec imbâ—es tanto miraculo exundaÌ„tium terrestrium aquarum tandiu vti voluit Secondly God created the causes of the Bowe before the floud for there was not wanting the cloudes nor the Sunne nor a place where the cloudes might be set against the Sun vpon which the Sun shining the Rainebowe doth appeare And therefore since the causes of the Bowe were before the floud it must needs follow that the
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 Cornelius cornelii a lapide in Comment in Genes that the Rainebow was created after the floud then before To which I answer that howsoeuer in the Septuagint translation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pono I do put and in the common Latine ponam I will put yet as a learned interpreter well obserueth in the Hebrew text it is in the preterperfect tense NATATTI dedi posui I haue giuen I haue set and God might well haue said I doe giue I doe set or I will set but not that it was not there before but that it should now bee for a signe of that couenant betweene me and the earth for after the same manner the water in Baptisme was instituted by Christ our Sauiour to be a signe in the sacrament and yet water was an element created at the beginning as the Rainbow was created before the floud so that I may thus answer the 1. Obiection Almightie God not naturally but by his diuine institution hath appointed the Rainebow for a signe that there should not any more come a generall floud to destroy the world Againe if the Rainebowe be not a naturall signe of a following floud of what then is it a naturall signe of Raine or of faire weather of windes or of the tranquilitie of the heauens Plinie in his second booke of naturall historie seemeth to be of opinion Plinius lib 2. natural hist cap. 59. Plin lib. 18. cap. 59. that it is no certaine signe of of any of these yet in his eighteenth booke he affirmeth that when two Rainebowes appeare it is a signe of Raine and if a Rainbowe appeare after showers it is a signe of faire whether although not alwaies certaine But Seneca teacheth that as the Rainbow doth appeare Seneca lib. 1. naturel quest cap. 6. in a diuerse region of the aire or in a diuerse time of the day so it doth portend diuers things If in the morning it sheweth Raine that is past and some small showers to come If at noone or there abouts it is a signe of greater showers Scaliger contra cardanum exercitat but if it appeare at night it signifieth faire weather to whom Scaliger others accord And the reason of this is giuen by Philsophers because a morning Bow being ful of the moyst vapours of the night is as it were a vessell of some following showers by reason of the thicke mistes that remaine A meridian Bowe doth carry greater store of waters and portendeth more Raine because the waters gathered cannot be dried vp with the most vehement heate of the Sunne such is the greatnesse of their force And an euening Bow hauing the greatest part of the moyst vapoury miste dried vp in the former part of the day promiseth faire weather and therfore seldome or neuer doth any store of Raine follow imâ—ediately after But I proceede forwards God hath appointed it for a signe And a signe as S. Augustine describeth it S. August l. 2. de Doct. Christ cap. 1. Signum vero est res praeter speciem quam ingerit sensibus aliud aliquid ex sefaciens in cogitationem venire 2. King 20.11 Ioel. 2.31 Gen. 2.9 Iudges 6.37 38 39. Isaiah 7.14 Gen. 17.10 Exod. 12.3 Math. 28.19 Luk. 22.19 is a thing which doth cause another matter to be remembred besides that externall figure which it doth shew to the outward senses And signes are commonly of 3. sorts the first signastuporis signes of wonder and amazement as the Sun when it went ten degrees backe at the praier of Ezechia The second signaterroris signes of terrour and affrightment as those signes which shall be before the day of iudgement when the Sun shall be turned into darknesse the moone into bloud The third are signa amoris signes of 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 1. S. Chrysostom Hom. 28. in Genes I doe giue you a seale of my promise to confirme the same So that God doth not only manifest his loue by Oracles and binde himselfe by promise and couenant but he proceedeth further and addes sacraments seales to his couenant Gods omits nothing that may confirme the faith of his chosen that he might seeme to omit nothing which might serue to confirme the faith of his chosen Thus did he in the Spirituall couenant hee gaue to our first parents in paradise the sacrament of the tree of life and of the tree of knowledge of good and euill he gaue to the Patriarches the sacrament of circumcision the passeouer he hath giuen to his church since the Sacrament of Baptisme and the Supper and thus he doth in the corporall couenant he giueth vnto Noah the admirable Rainebow for the confirmation of his faith and to be a seale of the couenant betweene him and the earth to teach vs to banish incredulity Incredulitie must be banished to beleeue his promises For as the vse of the Rainebow on the part of God is to testifie his grace and mercy vnto men so the vse of the Rainebow one the part men is to confirme their faith Mercelus in Genes and loue towards God the Iewes are exceeding religious in this matter for when they see the Rainbow they go forth fall downe and confesse their sins acknowledging themselues
be short the forme of the Rainebow is glorious The wisedome of man is blinde in the knowledge of God yea it is so intricate that wee cannot fully vnderstand the nature of it nor search into the secrets of the glory thereof And therefore here we may learne to acknowledge our own imperfection and reason thus with our selues If his workes be so glorious that we cannot comprehend the excellency of them it is no meruaile then that our mindes are so darke and our vnderstandings so blinde in the knowledge of God of his nature of his essence of his glory and of his most wonderfull properties 11. Last of all S. Ambrose obserueth that the forme of this bowe doth note mystically the clemency of God Afflictions for the good of Gods children for being a bow bent but wanting arrows it sheweth that God giueth vs a sight of afflictions rather to affright vs from our sinnes then to smite vs to our hurt How then should we take heede that wee prouoke not by our sinnes this louing God who is so full of clemency and mercy towards vs. A threefold analoy betweene the Bow and the mercy of God And of this misticall signification of the Bowe there is a threefold reason taken from a threefold analogy betweene the Bowe and the mercy of God the first because this Bowe was in the time of Noah a signe of peace of reconciliation and of the Couenant betweene God and men and therefore may well note the mercy of God Ticonius Hom. 2 in Apocal. Rupertus Mercerus in Genes for which cause of some interpreters Iris is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is peace because it did testifie that God was at peace with men Secondly this three coloured Bowe with her diuerse colours and sweete showres doth recreate and refresh the earth and so doth the mercy of God Thirdly as the semicircle doth appeare 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 The doctrine of Purgatory against the glory of Gods mercy and derogatory to the passion of our Sauiour But this is impious against the glory of Gods mercy and derogatory to the passion of our Sauiour for it is euident by the Scripture that our blessed Lord and Sauiour Christ Iesus by his one oblation by himselfe once offered hath made a full perfect sufficient sacrifice and satisfaction for the sinnes of the whole world and this the godly are made partakers of in this life by a true and a liuely faith and therefore we neede not Purgatorie to purge vs after our death since the bloud of Iesus Christ cleanseth vs from all sinne 1. Iohn 1.7 1. Iohn 1.7 And if from all sinne then certainly Popish purgatory must needs be excluded For the Arke and Dagon Christ and Beliall the passion of our Sauiour and Popish purgatorie can in no wise agree together And thus from the forme cast your eyes vpon the beautifull colours 2. Circumstance the colours of the Bowe which are the second thing I obserued in the Bowe 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab admiratione Garcaeus Doct. de meteor Plato in Theoeteto Iridem Thaumantis filiam propter admirationem dictam censuit Arist lib. 3. cap. 4. meteor Aquinas in Arist meteor or Thaumantis siue admirationis filia the daughter of Thaumantes or of Admiration because of all the meteors it worthy of admiration in respect of the admirable and beautiful colours that doe appeare in it These colours that appeare in the Rainebowe they are principally three The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Aquinas loco citat For in the Rainebowe there is first the Watery colour secondly the Greene colour and last of all the Fiery colour To shew first the iudgement of water past next the state of grace present and last of all the iudgement of fire to come But I will speake first of the Iudgement and after of mercy and first of the first iudgement noted in the first colour of the Bowe the colour of water Admoniat Iris primò horrendi illius iudicii quod in diluuio ostensum fuit saith a good Interpreter The Rainbowe doeth put vs in minde The waterie colour noting the first iudgment Ferus in Genes first of that horrible iudgement past which was manifested in the flood and of this the same writer doeth set downe this profitable vse Hinc veniemus ad cognitionem peccatorum hinc discemus timere iudicium Hence let vs come to the knowledge of our sinnes hence let vs learne to feare iudgement Subdiuision In this iudgement I find two things remarkeable First their Sinne. And secondly their punishment The sinne of the old world intolerable 1. First their sinne was intollerable for it was vniuersally spread ouer all kinde of people ouer all parts of the world It had continued almost a thousand or at least seuen hundred yeares from the translation of Enoch when especially it began to increase as interpreters well obserue they were possessed with a deadnesse of heart Parreus in Genes and carelesse securitie with contempt of Religion with contempt of Noah the Preacher of righteousnesse and with contempt and despising of God himselfe To conclude so hatefull was their sinne in the sight of God that it repented the Lord that hee had made man on the earth and it grieued him at his heart 2. No repentāce properly in
hereby mooued to repentance In a word they can neither be mooued by threatnings nor by promises by iudgements nor by mercies by the terrible destruction of the old world nor by the bitter passion of Christ And this is common in this age of the world The commoÌ„ disposition of this age of the world as it was common in the dayes of Noah yea if wee make a paralel and comparison betweene the sinnes of this age and the impieties of the old world wee shall finde that the iniquitie of these daies is as great if not greater then euer were the sinnes of the olde world And therefore I may say to the men of this age as our Sauiour said to those Iewes who demaunded the question concerning the Galilaeans whose blood Pilate had mingled with their sacrifices and of those eighteen vpon whom the tower of Siloe fel Luke 13.5 and slew them except ye repent ye shall all likewise perish For if God spared not the Angels which sinned 2. Pet. 2.4 5 6 but cast them downe to hell and kept them in chaines of darkenesse reserued to iudgement If hee spared not the olde world but saued Noah the eight person a Preacher of righteousnesse bringing in the flood vpon the world of the vngodly If hee spared not the Cities of Sodome and Gomorrah but turned them into ashes and condemned them with an ouerthrow making them an example to those which afterward should liue vngodly Then certainely neither will hee spare this age of the world except in time they turne from their sinnes and therefore I may iustly say with our Sauiour Except they repent they shall all likewise perish the reason is because the sinnes of this age doe paralel the impieties of the old world which wil euidently appeare if we make our comparison For first the sinne of the olde world was exceeding great beeing vniuersally spread ouer all parts of the world ouer all sorts of men And is it not so in this age of the world Who can say Munda est vita mea my life is cleane and I am free from iniquitie there is none I am sure for all flesh 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 * 1. Paralel Plat. 〈◊〉 lâ—â—ibus Crudelâ—â—as in baâ—ath 〈◊〉 tâ—ntaâ—â—â—â—â—cit vâ—de nuâ—â—â—â—â—â—am egâ—t â—iuiâ—â—tuâ— S. Aug. in Ser. Auarus veluti inf rnâ—s omnia deuorant villet nullum homineÌ„ esse vt omnia solus possideret S. Aug. de verbis Dom. Inuidia â—st silia superbiae sed ista mater superbia nâ—scit esse sterilis vbi fuerit continuo parit suffoca matreÌ„ 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 oppâ—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 2. Peter 2.32 that returne to their vomit of sinne and like the Sow that was washed to the filthy puddle of their hatefull impieties And therefore I may say with our Sauiour except they repent they shall all likewise perish Secondly 2. Paralel the sinne of the old world was exceeding great for it was come to the height of impietie And is it not so in this age was their euer more shamelessenesse in sinning then in these daies was their euer lesse conscience of iniquitie then in these times It would bee too late for mee to tell you what a floud of vngodlinesse hath now ouerspread the face of the earth the time would not suffer mee to relate 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 3. Paralel for not only the wicked but the sonnes of God fell to folly and iniquitie And is it not so in this age of the world Doe not those that are the children of God oftentimes yeeld to the temptation of Satan and intisements of the world to the dishonour of God and griefe of his spirit Gods children not without imperfections Doe not too too many of those that make a shew and profession of religion cause the name of God to bee euill spoken of and giue occasion to the world to brand their names with the note of hypocrisie because their conuersation is not answerable to their profession it is euident they doe and therefore except they repent they shall all likewise perish 4. Paralel Fourthly the sinne of the old world was exceeding great for it was not short but had continued a long time all most a thousand or at the least seuen hundred yeares so that they were growne to an habite in iniquitie and is it not so in this age are not men growne to a habite in sinne hath not the wickednesse of the world continued not seuen hundred or a thousand but aboue three thousand yeares and yet doth it not remaine as strong as euer it did before it is euident it doth and therefore except they repent they shall all likewise perish 5. Paralel Fiftly the sinne of the old world was exceeding great for they were possessed with deadnesse of heart and carelesse security so that neither by threatning nor particular iudgements they could be drawen to repentance and is it not so in this age of the world was there euer more deadnesse of heart carelesse securitie then in these daies Hath not God sent downe many terrible and feareful iudgements vpon the world The hardnes of mens hearts cannot be remooued by
now stand to dispute the causes of these seuerall colours or the diuers reasons of each one in particular because it doeth more pertaine to Philosophy then diuinitie neither will I now prosecute any further the diuers morals of these different colours The third part The situation of the Rainebow in the cloud Mâ—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 signuÌ„ 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 Ferus in Gen. But certaine it is that hoc signum non in terra sed in coelo constituit God did not place this Bowe in the earth or in the sea but in the heauen that it might be seene of all and he causeth it to appeare tempore plunioso God offereth grace to all in the time of raine To teach vs first that God offereth the signes of his grace vnto all therfore al should take notice of them remember his loue if they neglect this they are made without excuse 2. That God is more powerfull then his creatures God more powerfull theÌ„ his creatures In miserie God remembreth mercy he can keepe them from hurting his seruants seeme they neuer so prepared and therfore we need not be afraid of the signes of heauen or terror of the clouds Thirdly lastly to teach vs that in midst of misery God remembers mercy for when the clouds showre downe raine as if they would drowne the world euen then God sheweth his Bowe the signe of his fauour for the comfort of his seruants Againe Allegorie 1. the situation this Bow is in the cloudes but yet the ends of it doe reach downe to the earth Arist Sect. 13. Problem 3. in the time of Arist it was the coÌ„mon opinion that the Rainbow lighting with her two ends vpon the hearbs flowers did make them much more sweet and odoriferous concerning which how when it is done he disputeth at large in his Problems Plinius lib. 13. But Pliny doth constantly affirme that the tree Aspalathus the rose of Ierusalem or our Ladies rose by the touching of the rainebow is made much more delectable And as the rainbow doth giue an excellent odor to all herbs Plinius lib. 17. cap. 5. so specially it doth giue to this an vnutterable sweetnes for when the earth is watered the Rainbow doth cst down her seed vpon it she doth theÌ„ send forth that diuine heauenly breath to which no sweetnes can be coÌ„pared Which notable effect of the rainbow Aristale hist. animal lib. 5. cap. 22. Arist describeth further teaching that to the generation of that melaeris that hony of the aire which our Philosophers called mel roris the hony of deaw we the hony fall the Rainbow doth giue a principal furtherance But I faile too long in this Philosophical sea yet of this there is not waÌ„ting a Theological vse Allegory 2. As the â—ainebow doâ—â—h make sw et the floweâ— of the earth so Christ maketh acceptable in the sight of God Math. 3.17 For as the rainebow with her heauenly deaw distilling from the clouds doeth giue an excellent odour to the flowers of the earth vpon which it doth light so likewise Christ Iesus who is that mysticall Rainbow eternall signe of Gods fauour with the caelestiall dew of his spirituall graces distilling from the throne of his mercy which is perfumed with the sweet smelling incense of his meritorious sacrifice doeth sweeten with melliferous odours the hearts and soules and consciences of his children making them acceptable in the nostrils of their heauenly Father And therefore at the sight of this beautifull Bowe we may remember with vnspeakable ioy that most blessed and ioyfull Bainebowe the Sonne of God Allegorie 3. Arist. lib. 3. Meteorolog visade longe apparent minoranigriora The further we are from Christ the lesse of his glory can wee behold Isa 59.2 Thirdly the situation of this Bowe is in the cloudes and the further we are from it the lesse beautifull glorious and delectable it doth appeare and so likewise the further wee are from Christ Iesus by our naturall corruption impenitency and continuance in sin the lesse glorious beautifull and excellent doth he appeare 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 Allegorie 4. Fourthly the Rainebowe is placed in the clouds but by how much the Sun is higher by so much this Bow is lesser for at the middle of the day The more grace bestowed vpon vs the more humilitie required of vs. 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 by so much the more should we labour to beate downe our naturall pride and bee lesser in our owne conceits for by this meanes it will come to passe that howsoeuer wee may seeme vile in the sight of the world yet shall wee bee accounted honourable in the sight of God Allegorie 5. Fiftly the Rainebowe being in the cloude seemeth greater then the sunne which men may meruaile at because it is but the glasse of the Sunne shewing the image therof the Sunne being the obiect and cause of the Bowe But the reason is because the Bowe is a glasse of this nature that it doth make the obiect much greater and doth increase the formes into a wonderfull magnitude And herein those doe paralel the Bow Vile ingratitude Mindfull of their owne honor but forgetfull of Gods who receiuing all that they haue from God as the Rainebow doth receiue her light and glory from the beames of the Sun yet labour to extoll their owns glory aboue the glory of their maker taking greater care for their owne honour then for the glory and
worthy to bee drowned with a floud of Gods vengeance though we are not bound to be superstitious yet fitting it is that we should not forget Gods infinite loue and mercy towards vs. Allegorie 1. The rainbow a signe of the Gospel Againe it shall be for a signe Allegorically this Rainebow is a signe of the euangelicall Law for as the Rainebow being set for a signe did shew forth peace pardon and glory so the euangelicall law brought with it grace remission of sinnes and promise and assurance of eternall glory in the heauens Secondly this Rainebow doth signifie the incarnate word of God Allegorie 2. God in the flesh or the humanity of Christ and that after a manifold analogy A manifold Analogie betweene Christ and the Bowe and similitude betweene them For first as the Sunne shining in the Cloud doth beget a glorious and beautifull Bow so the eternall word of God that most powerfull Sunne of righteousnesse shining in and vpon our humane nature did as it were beget a glorious and blessed Redeemer after a diuine and wonderfull manner Secondly as the rainbow was a Symbole of peace in the time of Noah so the incarnation of Christ was the reconciliation of the world Thirdly the two hornes or ends of the Bowe may signifie the two natures of Christ his diuine and humane of which the hidden and inuisible string is like vnto the secret and admirable hypostaticall vnion of his two-fold nature Fourthly in the Rainebowe there is a three-folde colour and so likewise in Christ for Christ was Caerulean or Caelestiall by prayer hee was greene and flourishing by the flowers of spirituall graces and heauenly vertues of which hee was full as Saint Iohn speaketh Iohn 1. verse 14. Ioh. 1.14 And hee was redde by his bloud shedde vpon the Altar of the crosse by treading the winepresse of Gods wrath alone by which his raiment was stained as the Prophet speaketh Isaiah 63.3 Fiftly as from this Bowe are sent forth diuerse secret sweete and comfortable vertues amiable to the flowers of the earth so likewise from that mysticall and heauenly Rainebow Christ Iesus are sent downe many sweete comfortable and hidden arrowes of diuine loue with which his blessed spouse being wounded to the heart sings in her passionate loue to Christ her husband stay me with flagons comfort me with apples for I am sicke of loue Sixtly as this Bowe is imbrifera a Rainie-bowe Cant. 2.4 so likewise was that diuine Rainebow Christ Iesus when one the day of Pentecost he did shower downe in abundance the sweete raine of heauenly grace and caelestiall doctrine into the hearts of his Apostles doth continually shower downe his infinite blessings vpon his seruants In a word this Rainebow being a semicircle descending towards the earth and ascending towards heauen may fitly shew Christ descending towards the earth to take our nature vpon him to free vs by his passion from the wrath of his father and his ascension to prepares a place for vs where we shall one day liue and reioyce with him in glory and happinesse for euermore And thus doth the Rainebowe figure that heauenly Bowe Christ Iesus Or otherwise this Rainebow is a figure of Christ In another manner the Rainebow is a figure of Christ the clouds may signifie his body the threefold colour his threefold substance his flesh his soule and his diuinitie or his threefold supreame dignity spoken of by the Prophet Isaiah of King of Iudge and of Lawgiuer or last of all his threefold spirituall office of King Priest and of Prophet Perâ—rius in Genes To be short the Philosophers teach that the Rainebow doth consist of a threefold substance the earth the water and the aire from whence doth arise the threefold varietie of his colour of greene redde and watery And by this is insinuated the greatnesse of diuine mercy Gods mercy in a threefold respect manifested vnto men in a threefold respect in the state of nature of the law of Moses and of the Gospell in the state of creation of naturall corruption and spirituall grace in the grace of predestination from all eternitie of iustification in time and of glorification beyond all time But I dwell too long in these Allegories yet once againe It shal be for a signe We reade in the Scripture of diuers apparitions of this glorious Bow in the vision of the diuine maiestie Ezek. 1.28 which was shewed to Ezekiel the brightnesse of the glory of God was like vnto the Bow that is in the cloud in the day of raine In the Reuelation to that Euangelicall Prophet S. Iohn Reuel 4.3 Polan de Sacramento faderis there was a rainbowe round about the throne in sight like vnto an Emerald A Rainebowe to signifie that God was mindfull of his couenant with Noah and with his posteritie In sight like vnto an Emerald to shew the mercy of God towards the penitent whom God doeth refresh with a gracious countenance Pererius in Genes A Rainbow compassing a throne the Rainebow signifieth the mercy of God and the throne his Church to shew that God doeth protect and defend his Church with perpetuall mercy as the Rainbow did compasse the throne Lastly in another vision S. Iohn beholdeth a mightie Angell come downe from heauen Reuel 10.1 Angel Christ Cloude Humanitie Rainbowe Couenant cloathed with a cloud and a rainebow vpon his head his face shining like the Sunne and his feet as pillars of brasse A mightie Angel that is Christ Iesus clothed with a cloud that is his humanitie and hauing a Rainebow about his head to shew that he is the Author of the couenant and of our reconciliation with God figured likewise by the Rainbow in my text But I passe to the last part of my text the intimation of the internall significate in the last words Of the couenant betweene me and the earth Of which I will giue a touch and so conclude The fift part Couenant Erit signum foederis it shal be for a signe of the couenant that is a signe which shall seale and confirme that couenant which I haue entred with mankind as the seale of a King confirmeth the Charter granted to his subiects nay much more firme for that may altar because it is from man but this is vnchangeable A twofold Couenant because it is from God This Couenant which God hath entred with mankind is twofold a spirituall couenant and a corporall couenant The spirituall couenant doth consist of two branches the first the couenant of works and the second the couenant of grace Couenant of workes The couenant of works is that which God made with our first parents before their fall promising vnto them eternall happinesse if they continued obedient vnto his commandements which were dictated vnto them as by word of mouth and written in their hearts by the power of his Spirit The current of this was Hoc fac viues doe this