Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	angel_n	holy_a	saint_n	5,193	5	5.8081	4	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