Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	hear_v	heaven_n	lord_n	12,669	5	4.3335	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01094	Foure sermons, lately preached, by Martin Fotherby Doctor in Diuinity, and chaplain vnto the Kings Maiestie. The first at Cambridge, at the Masters Commencement. Iuly 7. anno 1607. The second at Canterbury, at the Lord Archbishops visitation. Septemb. 14. anno 1607. The third at Paules Crosse, vpon the day of our deliuerance from the gun-powder treason. Nouemb. 5. anno 1607. The fourth at the court, before the Kings Maiestie. Nouemb. 15. anno 1607. Whereunto is added, an answere vnto certaine obiections of one vnresolued, as concerning the vse of the Crosse in baptisme: written by him in anno 1604. and now commanded to be published by authoritie	Fotherby, Martin, 1549 or 50-1620.	1608 (1608)	STC 11206; ESTC S102529	138,851	236

Iubilation in the second signification Now Basil though he agree with Origen that this Iubilation is a militarie word yet doth hee disagree in this that he saith it is a voyce not of Exhortation but of Gratulation it is vox vincentium not praeliantium as he writeth in that place It is not the voyce which souldiers doe vse to exhort one another when they go to fighting but rather such a voyce as they doe expresse when the victory is gotten and they haue done fighting With whom likewise consent both Nyssen Theodorite Euthymius who al of them affirme that Iubilation is a voyce of a triumphant reioycing which presupposeth a victorie Such a Iubilus was that which the Israelites made when the Arke was brought into their campe as you heard before it is said that they shouted with a mighty shout so that the earth rang againe imagining that then they had gotten the victorie into their owne hands as is noted in that place and therefore it was that they shouted so for ioy triumphum canentes ante victoriam as it is in the prouerbe This shouting and this triumphant reioycing is Iubilation in the third signification The Prophet Isai in his Prophecy seeemeth wholly to allow both the former significations of this word Iubilation as indifferently representing the true nature of it For then he compareth the ioy of the Iewes which they shall haue by the comming of their great Messias to the reioycing of farmers when they gather in their fruits and to the triumphing of souldiers when they diuide their spoiles therin plainely alluding vnto both the forenamed significations of this word that it is both Agr●stis and Militaris vox But the Prophet Moses seemeth partly to reiect them both as somewhat defectiue and not sufficiently expressing the whole nature of it For he describing the Iubilation of the children of Israel whē they sang their ioyful Pean vnto the molten Calfe when as Ioshua told him that it was the sound of warre There is a sound of warre in the hoste no no sayeth Moses to him this noyse is neither the voyce of them that flie nor yet the voyce of them that follow nor of any such tumultuous and militarie velitation but it is the voyce of Singing and Iubilation Whereby he insinuateth that there is a Iubilation which is not like any noyse that is vsed in warre neither the voyce of a fight nor the voyce of a flight though both these may be called Iubilations too as you heard before but there is a Iubilation of a more diuine and heauenly nature like that religious and holy singing which is vsed by the Church in the seruice of God and in setting out of his praise either by the Saints heere in earth or by the Angels in heauen when they sing their Allelu-iah vnto the Lord their God In the former of which senses for the Singing of Saincts in the Church of God is this worde Iubilare vsed in the ninth Psalme Venite exultemus Domino iubilemus Deo salutari nostro O come let vs Sing vnto the Lord and let vs Iubilate vnto the rocke of our saluation The first word expounding what is meant by the latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it oftentimes falleth out being placed in the former place And where must this Iubilation be vsed It followeth in the next words Let vs come before his presence that is into his Church by the consent of expositors In the second of these senses for the singing of Angels is this word iubilare vsed in the booke of Iob Where wast thou saieth God vnto him when the starres of the morning all together did praise mee and when the sonnes of God did Iubilat vnto me Cùm Iubilarent omnes fuij Dei. Meaning heere by them the Angels as S. Hierom expoundeth it And this religious Melody and holy Singing is Iubilation in the fourth signification Now if a man desire to vnderstand more particularly what the nature of this kind of Iubilation is because the singing and reioycing of Angels is a thing vnknowen vnto vs S. Augustine giueth vs this adumbration of it Iubilare saith he Est gaudium verbis non posse explicare sed tamen voce testari He saith that Iubilation is a kind of vnexpressible ioy which may in some sort be vttered by the voyce but yet cannot be expressed by any words With whom likewise Saint Gregory consenteth most fully defining Iubilation to be nothing els but Cordis laetitia quae oris efficacia non expletur vt cùm gaudium quis nec dicere potest nec tacere This Iubilation saith he is such a flood of ioy as a man can neither let out by vtterance nor yet keepe in by silence lest he be ouerwhelmed with it but hee is brought to such a passe that as Epicharmus speaketh hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is made by it altogether vnfit to speake yet altogether vnable to hold his peace He can neither Reticere nor yet Recitare gaudia mentis as another Father writeth He hath neither in himselfe a possibility to vtter nor yet a power to smother that ioy which is within him And therefore Saint Augustine saith in another place that in this iubilation our hart doth Parturire quod non potest parer● Our heart saith he in the tr●● passion of Iubilation is so passingly surprized and ouerchargd with ioy that it laboreth no lesse then a woman in her trauell and yet cannot be deliuered of that which it conceiued Wherupon he inferreth Et quem decet ista iubilatio nisi ineffabilem Deum Then to whom can belong this vnspeakeable reioycing but onely vnto God who is himselfe vnspeakeable And he thereupon concludeth Quod si illum fari non potes tacere non debe● quid restat tandem nisi vt iubiles If then thou neither canst expresse him nor oughtest to suppresse him what other thing remaineth but to iubilate vnto him Which is as you haue heard a meane course betweene both It is a kind of speech because it is a voyce and it is a kind of silence because it is an insignificant voice And therefore he saith in another place that Iubilare est ructare Deo laetitias nostras To Iubilate is not to speake out but to belch out our ioy vnto God as it were from a full stomacke and in another place Quod poteritis explicare clamate quod non poteritis Iubilate So that this Iubilation is a farre more Diuine and Heauenly reioycing though it be but onely in our hart conceiued then any that can by our words be expressed and therefore of God is much better accepted as Saint Bernard teacheth vs Plus valet Iubilus cordis quàm strepitus oris motus gaudiorum quàm sonus labiorum consonantia voluntatum magis quàm vocum Thus you see both how manifold and how profound a sense there lieth hidden in the

he hath made his triall of them that they be indeede no better but as the Apostle truely calleth them Vnprofitable workes of darkenes and therefore such as of right wee ought to be euen ashamed of But here we must take heed that we measure not our profit by wordly gaine and commoditie For that oftentimes is losse as our Sauiour Christ teacheth vs in the Gospell though a man should gaine the whole world yet if he lose his owne soule that gaine is but Vanity because there is no profit in it For so it foloweth in that very place What shall it profit thee to wine the whole worlde if thou lose thine owne soule Therefore we must measure our profit not by gaine but by godlines for that is the greatest gaine and that as Saint Paul teacheth vs is profitable to all things hauing promise both of this life and of the life to come That which a man gaineth with godlines that is great gaine and great profit though it be but a little but that which he gaineth without godlines that is Vanity and disprofit though it were the whole world because he payeth his soule for it which is more precious then the worlde as it followeth in the forecited place And therefore this our Preacher who in the beginning of this booke telleth vs that all is Vanity yet in the end of it he excepteth godlines that it is not Vanity Let vs heare the sum of all saith he feare God and keepe his commandements for this is the compleat duty of man This godlinesse is not vanity because it is full of profit it hath a great reward as our Sauiour Christ teacheth vs in the Gospell Great is your reward in heauen The reward of godlinesse though it be but small in earth yet is it great in heauen yea as great as heauen for it is heauen it selfe but the reward of earthly profit when we seeke it without godlinesse is the losse of heauen and therfore al such gaine is meerely Vanity Vanity in this first sense that is meerely vnprofitable and damageable Vanity The second signification of this word Vanity is all one with Vacuity Vanum tanquam vacuum that is a thing that hath a shew but yet taketh the true substance of that it representeth and so indeede is nothing els but onely an empty semblance In which sense I finde this word applied three seuerall wayes First Vanum I finde opposed to Plenum and so it signifieth a thing voyde and emptie Secondly I finde it opposed to Graue and so it signifieth a thing light and windie Thirdly I find it opposed to Verum and so it signifieth a thing false and crafty For the first of these three senses to wit Vanum inane That is empty Vanity In this sense doth Tully vse that word in his oration pro Plancio where he calleth those promises that be not kept Vana inania vaine and empty promises as contrariwise the keeping of promises both in our English and in the Latine tongue is commonly called a fulfilling of them Implere promissa Promises if they bee not fulfilled in their keeping they be but vaine and empty in their making In this sense doth Virgil likewise vse that word in the first of his Georgiks he calleth the empty eares of corne which haue nothing but a huske Vanas aristas vaine eares Expectata seges vanis elusit aristis He calleth such eares vaine because they be empty And in this same sense doth likewise the Scriptures themselues vse that word Iob calleth the dayes of this mortal life Menses vacuos moneths of Vanity that is voyd and empty moneths empty of all stayed and solid comfort few and euill as Iacob complayneth of his life So likewise the Prophet Dauid in the second Psalme hee vseth the same word in the very same sense Why did the heathen rage and the people imagine a vaine thing He speaketh in that place of the attempts of the heathen against Christ and his kingdome Which place of the Psalme Saint Hierome translating he putteth for Vana Inania Inania meditati sunt They imagined vaine things saith Dauid that is voyde and empty things saith Hierom things voyd of reason and voyde of successe For though they might seem to haue gotten a ful conquest ouer our Sauiour Christ when they once had killed him because as Theodotus Chius once said of Pompey Mortui non mordent A dead dogge biteth not yet euen then did their fulnes proue to be meere emptines and euen then did Christ begin his conquest ouer them He whom whilest he liued they counted litle better then a dead dogge as it is in the prouerbe after he was dead did proue a liuing Lion a victorious Lion of the tribe of Iuda and conquered the whole world according to that prophecie which he had giuen of himselfe that If he once were lifted vp he then would draw all men vnto him So that all their attempts against our Sauiour Christ did proue right indeede as the Prophet Dauid calleth them but vaine and emptie imaginations as likewise doe the attempts of like wicked persecutors against his members the Christians they commonly proue vaine and empty For when they seek to conquer them by cruelty persecution they themselues are thereby conquered and the Christians by their torments become more then conquerours as the Apostle Paul teacheth vs Though for thy sake we be killed all the day long yet are we in all those things made more then conquerours Thus as Iustine Martyr hath very well obserued Tormenta paganismi quibus ipse se defendit paganismum tollunt Christianismum firmant The torments of the Pagans are the nourishments of the Christians for this sect of Christianity as Tertullian truely noteth Tunc magis ●dificatur cum caedi videtur The more that it is killed the more it is increased the blood of the Christians as the same writer noteth in an other place being the very seede of the Church So that all the attempts of such wicked persons doe proue meerely Vaine that is voyde and empty as well against the Church as against Christ himselfe And therefore the Prophet Isay speaking of the Vanity of those vngodly men which seeke to deuoure and swallow vp the Church he compareth their attempts and that very fitly vnto a hungry mans dreame who imagineth that he is filling himselfe at a banquet but yet when he awaketh his soule within him is empty and faint and so are their hopes too which desire to feast themselues of the spoyles of the Church they doe vanish as a dreame and their soules bee found empty as God be praised we haue had great and gratious experience and that very lately And euen so is it likewise in all other earthly things all the comfort which they yeelde vs is but a false ioy as it were in a dreame but hee that is the