Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	church_n	militant_a	triumphant_a	4,315	5	11.6530	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16505	The rainebow, or, A sermon preached at Pauls Crosse the tenth day of Iune, 1617 by Immanuel Bourne ...	Bourne, Immanuel, 1590-1672.	1617 (1617)	STC 3418; ESTC S725	61,782	73

part only but totally as the Sunne is totalitèr luminosus wholly inlightened Halfe repentance is no true repentance Sicut enim interpositio tereae est causa Eclipsis solis ita interpositio peccati est causa ecclipsis bonae conuersionis 4. But alas how many in the world are rather like vnto the Moone seldome or neuer without some spot of darkenesse with in the center of their hearts euermore lodging one mountaine of sinne or other within the chambers of their breasts to eclipse the glorious light of a sincere and holy conuersion and so of a sacred life and heauenly conuersation how many are there that can bee contented like Sampson to destroy some of the vncircumcised Philistims some notorious and hatefull impieties But yet they will bee sure to keepe in their bosomes their beloued Dalilah their sweete sinne Iudges 16.17 21. in which their soule delighteth and in which they take pleasure aboue the rest and that they will not forsake though they lose both their eyes for it as Sampson did his though they loose both bodies and soules and be constrained to grinde for euer like milhorses in the prison of iniquitie and to be made scoffes and laughing stockes vnto their enemies the vncircumcised Philistims the world the flesh and the diuell who both night and day still seeke their destruction But the estate of these men is miserable fearefull and damnable except they repent For as Saint Augustine concludeth S. August Tractat. in I●han in his tractate vpon Iohn Because they giue part vnto God and part vnto the diuell iratus deus quiasit ibi pars diabolo discedit totum diabolus possidet 1. Sam. 15.36 1. Sam. 18.10 God beeing angry because there is part giuen to the diuell hee departeth away as hee did from Saul and the diuell possesseth the whole man and therefore that wee may escape the arrowes of Gods vengeance let vs cast downe the darts of our sinnes and burie them in the graue of repentance that they may neuer ascend towardes heauen to pull downe Gods iudgements vpon vs. And that in this life while wee haue tyme for all though the Bowe be signum pacis a signe of peace yet further it is to be noted from the forme and figure of it That this Bowe is not a round circle but a Hemisphere and shineth in one onely hemisphere aboue the earth and not vnder the earth 5 And so likewise pacis faederisque signa the signe of peace This life only a time of mercy and of the couenant the signe of grace and mercie they shine onely in one hemisphere that is dum super terram viuimus while we liue vpon the earth in the other they shall not shine to the impenitent at the day of iudgement these will not appeare vnto them for they shall beholde them non iridem signum pacis sed summae irae diuinae signa not the Rainbow the signe of peace but the fearefull signes of Gods anger to the horror and terror of their accusing consciences now they may beholde this heauenly Bow without arrowes and bended towards heauen not threatning the earth but then they shall beholde it full of arrowes and turned not towards heauen but towards the earth bent in vengence against the wicked O then beloued let vs labour to bende him now with prayers whom then teares will not mooue and to pacifie him now with a sanctified life in whom otherwise at the day of iudgement we shal finde inexorable and let vs so inioy this world that we may haue ioy in the world to come No perfection in the things of this life For this Bow is not a perfect circle although it be beautifull and after the same manner all humane things learning wisdome honours riches beauty and strength allthough they be faire and specious endowments yet are they not perfect in themselues and therefore wee must not labour for them as if by them we thought to obtaine perfection but striue rather for that perfection which is from God who is the author and giuer of them all wee must striue for that glorious perfection which the Saints shall receiue at the glorious resurrection The Saints neede not doubt of their glorious resurrection 7. Of which glory the children of God need not to stand in doubt For if the forme of this bowe be so glorious that amongst all the meteors there is none more illustrious none more admirable none more beautifull then it then as often as wee looke into the admirable splendour thereof it may confirme vs concerning our glorious resurrection for if God can make such a glorious meteor by vertue of the beames of the Sunne shining in the clouds much more can he at the day of resurrection as the Sonne of righteousnes shining vpon our bodies beget an admirable splendour and excellent glory in them 1. Cor. 15.53 And if this mortall must put on immortalitie if God will make vs glorious then in the time of iudgement how should wee labour to magnifie his glory now in the time of mercy The forme of the Bowe a figure of Christs kingdome 8. Againe this bowe doth neuer obtaine the compasse of a circle or exceede the magnitude of a semicircle And here lyeth a mysterie The kingdome of Christ is as it were a sphere or round circle descending from heauen vpon the earth and ascending from the earth towards heauen This doth consist of a double hemisphere the Church militant and the Church triumphant the first visible and the second inuisible and to the perfection of this there is required the twofold comming of Christ the first in humilitie to saue and this hath his power and effectuall operation til the day of iudgement The second in maiestie to reward those that are saued and render vengeance to the reprobate and the effect of this shall continue to all eternitie In coelis complebitur hic circulus putae regnum Christi dominans omnibus in omnem aeternitaiem Cornelius cornelii a lapide Comment in Genes The perfection of Christs kingdome a comfort to the godly since then till the day of iudgement the efficacy of his first comming florisheth vpon the earth and not of his second hence ariseth the figure of a semicircle like to the Rainebow neither can this circle bee perfected till the time of his second comming but then it shall receiue his full complement when hee shall raigne over his whole Church vnited in the fulnesse of glory for euermore O most ioyfull comfort to euery faithfull subiect of this heauenly King doest thou in feare and loue to this blessed God labour to fulfill thy circle to finish thy course in the hemisphere of this life then maiest thou assure thy selfe that the time shall come when this most glorious King will compasse the about with the sphere of his glory with the circle of his loue with the double Rainebow of ioy comfort and happinesse for euermore 10. To

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 im●ediately after But I proceede forwards God hath appointed it for a signe And a signe as S. Augustine describeth it S. August l. 2. de Doct. Christ cap. 1. Signum vero est res praeter speciem quam ingerit sensibus aliud aliquid ex sefaciens in cogitationem venire 2. King 20.11 Ioel. 2.31 Gen. 2.9 Iudges 6.37 38 39. Isaiah 7.14 Gen. 17.10 Exod. 12.3 Math. 28.19 Luk. 22.19 is a thing which doth cause another matter to be remembred besides that externall figure which it doth shew to the outward senses And signes are commonly of 3. sorts the first signastuporis signes of wonder and amazement as the Sun when it went ten degrees backe at the praier of Ezechia The second signaterroris signes of terrour and affrightment as those signes which shall be before the day of iudgement when the Sun shall be turned into darknesse the moone into bloud The third are signa amoris signes of 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