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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	judgement_n	psal_n	verse_n	1,502	5	10.3105	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18711	Miscellanea philo-theologica, or, God, & man A treatise compendiously describing the nature of God in his attributes, with a lively pourtraiture of his wisedome in ordering, and disposing of the celestiall, and terrestriall bodies. Containing much variety of matter ... and apt applications singular for brevity, and perspicuity. By Henry Church.	Church, Hen. (Henry), fl. 1636-1638.	1637 (1637)	STC 5217; ESTC S107879	200,401	392

Time there was no World Gen. 1.1 In the beginning God made the Heavens There was a beginning and the Earth Before that time nothing did appeare Heb. 11.3 Object They say Of nothing comes nothing therefore the World was eternall Answ Of nothing comes nothing in Mans worke because he cannot worke without materials Of nothing comes all things in Gods worke Psalme 33.9 because he is a Creator and his Word gives a being to that which had no being and his command produces substances and reall things so they appeare and are in being though they were form'd of nothing Quest 2 Were not the highest Heavens eternall and the dwelling place of the Lord Answ The maker thereof is God Heb. 11.10 It was made without hands 2. Cor. 5.1 Heaven is a glorious and excellent place yet a created place 'T is called Gods dwelling Psal 2.4 1. Kings 8.27 because he is manifested there in glory Yet the Heaven of Heavens the most excellent Heavens cannot containe him He had glory excellency before Heaven or t e World had a being Himselfe is eternall who had no beginning Iohn 7.5 The Heavens are not eternall which had a beginning Quest 3 Are not the Angels eternall of whose Creation 't is not spoken of in Genesis 'T is spoken of inclusively though not so plainely Answ Gen 2.1 The Heavens and Earth were finished with all their Hoasts In the Hoast of Heaven the Angels are not excluded for elsewhere they are called the Lords Hoast Gen. 32.2 So Ps 103.20 21. Praise the Lord yee his Angels praise the Lord yee his Hoasts And that the Angels were created read Psal 148.2 Praise the Lord yee his Angels vers 5. For he commanded and they were created Col. 1.16 By him were all things made things visible and invisible whether Thrones or Dominions Principalities or Powers Angels are not eternall but were created and had a beginning Quest 4 Saint Iude speakes of eternall Fire Iude vers 7. Had that Fire no beginning as it shall have no ending Answ It had a beginning that which Saint Iude calls eternall Christ calls Everlasting fire Math. 25.41 Math. 25.41 'T is eternall in a future relation it is prepared saith Christ for the Divell and his Angels being prepared fitted Iude 7. verse and made ready proves it had a beginning Note that Eternall and Everlasting one word is used for both Quest 5 What is the reason that men knowing that on this moment of time depends their eternall estate yet are carelesse for Eternity and minde so much the present time Answ The Reason is from the great subtilty of Sathan that separates betweene end and meanes If wee thinke of eternall fire hee will labour to race these thoughts out of our mindes yet provoke us to sinne which is the meanes hiding the end In good things hee will keepe us from the meanes as Repentance Prayer Holinesse yet gull us with a fooles hope we shall have the end as well as those that are most painefull and vertuous 2. Temporall things are next us and wee are too much led by Sence and Appetite like Esau wee will have the present pottage with losse of the future blessing Quest 6 By what Arguments can you prove Gods Eternity Answ 1. That which is the first Cause of all Causes must be eternall which is God He that gives the being to al● creatures must be an eternall being 2. He that had glory before there was a World and decreed and purposed before the foundations of the World were laid must be eternall But God had glory before the world Iohn 17.5 2. Tim. 1.9 and purposes and decrees before the world Ephes 1.4 and therefor is eternall 3. He that can give eternall rewards must be eternall But he can give eternall rewards Rom. 6. last vers ther●ore is eternall 4. To be eternall is to have no beginning no mutation no end God had no beginning with him is no shadow of change nor possibility of end Quest 7 How is Christ th● eternall Sonne of God Answ In respect of his God-head Hee was before the mountaines a Synechdoche a part for the whole Mountaines put for the World Prov. 8.25 And for the future None can declare his age Esay 53.8 For hee liveth for ever Rev. 1.18 The Heavens have a duration without life The devils have an everlasting being without joy The Angels have an everlasting joyfull being but their being is dependant and by participation and their joy successive The Saints in Heaven have a blessed everlasting being but not perfect till the Day of Judgement But Christ is eternall and hath with his eternity and everlastingnesse life joy perfection fulnesse at once so that he is eternall as God Quest 8 Shall Judgement be eternall in pronouncing will the great Sessions last for ever 'T is Heb. 6.2 called Eternall Iudgement Answ Eternity follows the Sentence an eternall God judges and he gives an everlasting Sentence pronouncing to the Elect eternall life and to to the reprobate eternall destruction 2. 'T is Eternall judgement in opposition to temporall judgements here then time is out and we have nothing to doe with it all wee have to doe is about Eternity 3. As a Malefactor when he goes to the barre wee say he hath received his death notwithstanding the execution followes after so then men receive their eternall sentence 't is eternall judgement Sect. 4 Fourthly Vses to Edifie Vse 1 1. THis shewes us the difference of Eternity in Time First Time had a beginning and shall have ending Eternity hath neither beginning nor end 2. Time is measured by ages yeares moneths dayes houres minutes Eternity hath no measure nor portions nor limits it passes and out-strips the bounds of our thoughts nor can our reason gage it nor our understanding fathom it 3. Time is alwaies in motion as the spring of a Watch never stands still till it be consumed and brought to an end Eternity hath no motion it ever stands still it s alwaies the same Vse 2 Secondly here we may gaine a glimpse of Gods excellency he is Eternall without beginning or end Angels had a beginning so had men and the world Angels and men shall have an everlasting being after once they have begun to be from him that never began to be who is the Eternall God Therefore when we thinke or speake of Gods Eternity we should conclude as St. Paul To the King Everlasting Immortall c to him be glory for ever Amen Vse 3 Thirdly we may in Gods feare learne two profitable lessons considering we have time and are swittly passing to Eternity 1. Consider the brevity of Time 2. Take the opportunity of time 1. The brevity Time is short whilst I am in thinking some of it is gon mans whole life is numbred by dayes compared to a spanne a bubble to a winde that passes away c. If we could seriously alter our thoughts to thinke more of the shortnesse of Time it would

the Pharisees Matth. 23.17 Those that be naturall men in blindnesse of mind are under the power of Satan Acts 26.18 From this Blindnesse the Lord deliver my Soule 2. The Blind are apt to be deceived and abused so t is with them spiritually blind they doe take errour for truth passion for zeale covetousnesse for good husbandrie false Teachers beguile them weake Arguments prevaile with them they see no great difference betweene Papists and Protestants had they but owle-light they might distinguish betweene an Asse and a Lambe But the Blind eate manie a flie And doe they see that eate their God 3. The Blind is in an uncomfortable estate those sit in darknes are in the shadow of death and death is uncomfortable The Papist that blowes out the light hath but a bedlam-comfort and getting loose the six Marian yeares they made mad worke and we in England had little Comfort till they were chained up and lights set up 4. The Blind are beholding to others even to the Dog that leades them none so slavish as they yet some mystically blind are intolerably proud and thinke they be rich and want nothing but are poore and blind and naked They will be beholding to base Instruments to accomplish their owne ends To live in a golden slaverie and a blind braverie pleases them they see not others deride their waies and courses t is because they be basely blind and blindly base and are beholding to Bribers and Flatterers and Temporisers which be as the Blind-mans Dog to lead them 5. Here may I take occasion to bewa●● mine owne inward Blindnes How little a portion doe I know of GOD I can but little discerne of holie Mysteries because of darknesse Section 4 Fourthly Of the gratious employment of the Eyes which is FIRST In Devotion 2. In Observation 3. In Mourning In Devotion to lift them up to Heaven with praier to read the Word of GOD or other holie Bookes to further Devotion In Praier I glorifie God and doe expresse my inward Devotion by externall Acts. By Reading I understand by Bookes Dan. 9.2 Psalme 119.104 I am capable of a Blessing Psalme 1.1 Revela 1.3 and my heart may with Gods Blessing melt this way 1 Kings 22.11 Secondly my Eies should be gratiously emploied in Observation of God in his workes and in his Judgments In his workes 1. Because they demonstrate his eternall power and God-head Rom. 1.20 Psal 19.1 2. My Eies should behold his workes with Delight Psalme 111.2 3. God hath made his Workes to this end that we should behold them Esai 40.26 Also to behold his Iudgments 1. By them God is knowne Psalme 9.16 2. That I may learne to feare Psal 119.120 3. To beware of the like sinnes as have brought Judgments on others 1 Cor. 10.6 I should also observe men in their actions 1. Sinfull 2. Civill 3. Religious 1. This is not Arbitrarie but a Dutie Psal 37.37 Rom. 16.17 Philippians 3.17 2. By Observation wee may the better iudge whom to avoid and whom to companie withall 3. By Observation of their Lacedaemonian vices we dislike vice and seeing their Christian Vertues we are incouraged to Imitate them and answer the obiection of Impossibilitie to be godlie and gratious when we see Vertue and Godlinesse acted 4. We know the better to admonish exhort comfort and incourage and we discerne whom to resort unto for Counsell and hereby to be stirred up to praise God for the gifts and Graces of others Galat. 1.23 2 Cor. 9.12 Mine Eyes should gratiously be employed to looke on mens necessities Spirituall and Temporall First Spirituall To Pray to the Lord of the Harvest to send forth Labourers Matth. 9.38 2. That wee may prize his Word which wee doe enioy it being a speciall favour Psalme 147.20 3. To be stirred to the care of fruitfulnesse least the Lord bring on us a spirituall famine Amos 8.11 Mine Eyes should gratiously looke on the bodily necessities of men 1. To stirre up the bowels of Compassion 2. That I may comfort and releeve them 3. To make me thankfull for my prosperitie 4. To prepare my selfe for the like af●●ictions Lastly mine Eyes should be gratiously employed in Mourning 1. For our owne sinnes 2. For the sinnes of others 3. For the afflictions of Gods people First for our owne sinnes That is my sinnes and the sinnes of mine those under my Charge 1. Because sinne dishonours God Rom. 2.23 2. Sinnes be painefull and grievous Rom. 7.24 3. Sinne separats from God the Chiefe Good Esa 59.2 4. Sinne makes us Captives Esay 61.1.2 2 Tim. 2.14 5. Sinnes are our debtes Matthew 6.12 6. Sinnes are our grievous burthens Psalme 40.12 Our defilements 2 Cor. 7.1 Our wounds Psalme 41.4 Secondly I should mourne for other sinnes abroad in the world 1. Because Gods Children have done it Psal 119.136 2 Pet. 2.7 2. The sinnes of others may bring Judgments 3. This Mourning proves a man righteous 2 Pet. 2.7 4. The Mourners have beene saved when others have beene destroyed Ezek. 9.4 Thirdly I should Mourne for the afflictions of others 1. GOD requires it to Mourne with them Rom. 12. 2. We shew by it we be feeling members 3. They in affliction expect it Iob 19.21 4. The same measure shall be paid to us againe we measure to others So much of the Eyes Of the Eares 1. Of the Denomination of the Eares 2. Of the placing of the Eares 3. Of the admirable work-man-ship of GOD in the Eares 4. Of the Benefit of Hearing 5. Divers Resolves about Hearing Section 1 First Of the Denomination of the Eares THE Denomination is taken from their employment they draw-in the sound So Aurio without the aspiration Haurio or auris quasi audis ex Audio They are Hearers called eares for drawing-in the sound or els of Aere for Sonus per Auram ad Aurem defertur The Sound by the thinne Aire to the Eare is conveighed Section 2 Secondly Of the placing of the Eares THEY are placed in the middle of the Head so that we heare Sounds straight-forward and also round about and the Eares are placed one against the other in comlinesse and order The Beasts have their Eares more forward on their heads The Eares be placed in the Head the most honourable part and t is our honour to heare neare the braine to remember what we heare And to disgrace them that offend the Eares bee cut off on the Pillorie by the Magistrats Appointment that though they have the sense of hearing yet they are deprived of the outward Eares which beautified their heads Section 3 Thirdly Of the admirable work-man-ship of God in the Eares EXternally there is Lobus the lap of the Eare and the Cutis the upper skinne then the Cartilage or gristle then the membrane the thin skinne that ties the Cutis and the Cartilage together Some say there bee three muscles in the Eare and the hole is winding to receive the Sound the more without danger and the haires growing in the

THey were made in the beginning Gen. 1.1 there is first eternity secondly time thirdly beginning is the entrance of time fourthly there is end fifthly there is everlasting being indeed eternity againe eternity is before and after time time we doe live in beginning brings forth time end consummates time everlasting swallowes up time Reflections 1. Discerning 1. I see the difference of the Creator and the creatures none is eternall but God he had no beginning nor shall have ending Psalm 90.2 he is from everlasting to everlasting 2. Consideration 2. Once there was no time and an end will come and time shall be no more Revel 10.6 In this my day cause me O Lord to consider the things belong to my peace on this moment depends eternity cause me wel to spend my space of time and to take advantage of the opportunities of time that doing thy will in this world I may in the next world be eternally happy 3. Preparation 3. My beginning of time was my birth my measure of time is my life my end of time is my death my account for time is my judgement Oh that my waies were direct and straight that the midst might agree with both ends I was borne humble and meeke and so I must dye So let me live O Lord remembring the shortnesse swiftnesse preciousnesse and irrecoverablenes of time that is past is gone that to come is uncertaine time present is min● which I desire so to spend that it may appeare I had grace and time together Sect. 4 Fourthly for what all things were made THe blessed God made all things for his owne sake Prov. 16.4 He made them not because hee needed them he was essentially happy without them nor doe the Creatures adde to his glory onely wee acknowledge that is in God already the end God aimed at in the cretion was to make himselfe knowne to the creatures and that the Creatures should acknowledge him and give him glory Reflections 1. What cause have I to seeke his glory 1. Seeke the glory of God as my utmost end by such meanes as his word teacheth mee Cause me oh Lord to confesse my sinnes and so to give glory unto thee to turne from sinne that I may repent and give glory unto thee oh worke faith in my heart and let me be strentghened therein that I may give glory to thee and let my light so shine before men that they may be stirred up to glorifie thee grant that I may honour thee by sanctifying thy Sabbaths and by being fruitfull in grace let my praises glorifie thee and my wealth and my death if I bee called to suffer for thy truth 2. Of all sinnes to take heede of pride 2. Beware of Pride and vaine glory glory belongs to God to us shame and confusion God will not give his glory to another if man doe take it it will bee his destruction Lord purge out all pride and selfe-seeking out of my heart and whatsoever I doe let me labour to give thee all the honour and glory I am able 3. God aimed at his glory in the first place 3. How to aime at glory in his workes I am to aime at my glory in the last place in all my workes First Gods glory must be my aime next I must minde my duty and lastly my glory my reward when I beginne I must looke to the glory of God when I worke I must looke to the rule if I faint or be discouraged or indisposed Heb. 12.2 I may looke to the joy before me the glory prepared for me being the recompence of reward So much in generall Of Angels 1. Of their Nature 2. Of their number 3. Of their office 4. Divers errors concerning the Angels 5. Why Christ is called an Angel Sect. 1 First of the Nature of Angels NAture is the quality and disposition and motion which God variously giveth to the creatures to the heavens a firmnesse to the sunne a brightnesse to the water moystnesse the stone descends the fire ascends men have reason and Angels have swift motion all by nature the Toad is poysonous the Serpent is wise the Dove is meeke all by nature The Nature of Angels is spirituall incorporeall Luke 24.39 without flesh and bones They are 1. Substances 2. Excellent being Spirits 3. Invisible being Spirits 1. They are substances though we cannot make dimensions to measure their length and bredth yet wee learne they are spirituall natures reall substances having a true being a distinct essence 2. They are excellent natures excellent for holines (a) Mark 8.38 excellent for beauty (b) Acts 6.15 excellent for strength (c) Ps 103.20 excellent for wisedome (d) 2 Sam. 14.17 excellent for swiftnesse being said to have wings to declare their swift motion celerity ex●edition (e) Isai 6.2 Thirdly they are invisible their matter and nature is so pure that our sence is not able to discerne if an Angell were before our eyes in the brightest light with the best advantage we could not see him For a corporeall view cannot apprehend a spirituall object of such an excellent nature Reflexions If the nature of Angels be so excellent Note 1. To admire Gods nature what is the Nature of the Lord of Angels 1. His Nature is uncreat theirs is an excellent but created Nature 2. His nature is independant the Angels nature is by participation 3. Gods nature is his essence and eternall theirs is begun once they had no being 4. Gods nature is every where at once theirs is by locall mutation and limitation 5. Gods nature is Omnipotent Angels can doe much but they cannot doe all things Secondly let me looke to Christ 2. To looke to Christ and there see my advantage he hath advanced our humane nature uniting it to the God-head so that those Spirits and holy natures are content to be Ministers for the good of the members of Christ Our flesh is carried upon high and now Christ which is both God and Man all the Angels of God doe worship him Heb. 1. Thirdly 3. Information I am informed by the Word of God concerning my behaviour towards the Angels both by a negative and an affirmative rule 1. Negatively I must not worship them for it is forbidden Colos 2.18 Rev. 19.10 2. I am not to make Angels my Mediators for there is one God and one Mediator which is Christ by him we are to offer our sacrifices 1. Pet. 2.5 3. Nor am I bound to put my trust and confidence in Angels nor to depend on any particular Angel for my Angel guardian 4. Nor am I to busie my head about the Hierarchie of Angels concerning their degrees and orders 5. Nor am I to looke for audible voyces from Angels nor visible apparisions least I fall to phantasies and delusions preachers not those Angels are our instructors Affirmatively 1. I am bound to beleeve the Angels are excellent creatures of excellent