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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

MISCEL●●●●● PHILO-THEOLOGI● 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 Theologicall and Philosophicall wherein many secrets in Scripture and in Nature are unbowelled with solid Proofes and apt Applications singular for brevity and perspicuity By HENRY CHURCH Joell 2.28 I will poure out of my Spirit on all flesh Psal 8.1 3 4. O Lord our Lord how excellent is thy Name in all the world w●● hast set thy Glorie above the Heavens c. When I consider the Heavens the Worke of thy Fingers Moone and the Stars c. What is man c. LONDON Printed for JOHN ROTHWELL and are to be 〈◊〉 the Sunne in Pauls Church-yard M.DC.XXXVII TO THE LEARNED READER I Humbly desire your Charitable Construction of my poore endeavours being willing to be convinced and reformed I confesse my impotencie and desire my errours may be purged and all truths allowed TO ALL whomsoever I Confesse my spare time hath beene this way employed in methodicall Meditations the Reason why I so much exercised my penne was because a drowsinesse fell on mee when I did reade and wrighting kept me awake if any be offended I writ not to offend them if any be in the least measure edified for their sakes I have taken this paines and thinke my labour well bestowed HENRY CHURCH Imprimatur THOMAS WEEKES An Advertisement to the Christian Reader concerning the scope of the Booke with some passages of the Life of the Authour TRVE and solid knowledge layes its foundation in God he that will know himselfe and the sublunary Creatures as they are must first see and know him by faith that is invisible The studie of the knowledge of God in his Attributes gives a man a possession of heaven on earth Its life eternall to know thee c. This knowledge is the basis and foundation of that precious Faith the Apostle speakes of They that know thee trust in thee So that before a man can with the wise Builder build on the Rock he must beleeve that God is This godly Man Mr. HENRY CHURCH began here his maine studie was this saving Knowledge and this he did not by starts and fits but daily as his calling did permit him Great was his wisedome and his industrie in the husbanding of his time for as he chose Maries Part so hee was carefull of Martha's a good Christian and a provident Husband Those that knew his Employments many urgent in the world and wondered how he could spare time or find time for these Contemplations I may answer for him he loved much and therefore with Marie was resolved to doe much Hee denied himselfe in his pleasures in his diet and in his sleepe hee bare the yoke of the Lord in his youth I have heard that when hee had libertie to sport himselfe as others his pleasure his delight was in his Closet with the Law of GOD hee prevented the dawning of the day and with DAVID meditated of GOD in the night-watches hee could not intend to be idle hee had learned of his Master CHRIST who went about doing good hee filled-up his vacant houres either with doing or receiving good as if hee had exactly learned that charge of the Lord by Moses These words which I command thee thou shalt * Iunius Whet them or p●int th●m in m●morie rehearse them continually to thy Children and thou shalt talke of them when thou tariest in thy house and as thou walkest by the way and when thou liest downe and when thou risest up Hee knew not onely for himselfe but for others his light was on a candle-stick not under a bushell hee did not with the Idle Servant hide his Talent but improved it to a good increase Hee was greedy of all advantages to glorifie God if hee was covetous this was his covetousnesse hee coveted the best things He was of a compassionate spirit ready to doe good both to the Soules and Bodies of others Hee lived as lent to himselfe and given to others How sedulous he was to instruct the Ignorant to reclaime the wandring to releeve those that were in want to settle the unstable soule those that knew him can judge He withstood errours hee was an Enemie to errour for hee received the truth in the love of it Hee was a Friend to truth Hee endeavoured to comfort afflicted Consciences for by observing his owne heart and Conference with such he attained a singular dexteritie this way In his Booke you may heare him yet speake that is now dead His Religion lay not in Tongue but in his Heart not in a forme of godlinesse but in power as if he had learned to doe what once Minutius said Non multa loqui sed vivere The scope and end of this good Mans studies I suppose in this Booke was chiefly for himselfe and his Familie that it might like a fruitfull Spring supplie himselfe and them Againe his friends knowing his desire hee had to the publicke good as also the favourable acceptance of his two former Bookes in the hearts of good men viz. The Good mans treasury Divine letters already printed gives us good incouragement to adventure againe on a publicke Censure Reade it through before you judge I hope you shall find it profitable and abounding with much varietie under briefe Heads drawing on the Reader to delight to studie God in his Attributes and to inlarge them in thine owne Meditation as also hee represents God to thee in the glasse of the Creature and among the rest Man the Epitome of all that while thou art poring after curious speculations and secrets of Nature hee endeavours wisely to divert thy thoughts by apt application heaven-ward To satisfie the Iudicious If thou shalt except against any thing consider its a Posthumus issue then I hope you will pardon both the Author and the Printer For Censorious Criticks I care not to satisfie The Blessing of the Almightie be with it Imprimatur THOMAS WEEKES A TABLE OF THE SEVERALL Heads contained in this ensuing Treatise I. OF Saving Knowledge page 1 II. What GOD is p. 6 III. What it is to glorifie God p. 11 IIII. Of Admiration p. 12 V. Of Praising God p. 15 VI. Of Gods Subsistence p. 18 VII Simplenesse p. 20 VIII Eternitie p. 25 IX Omnipotencie p. 32 X. Immutabilitie p. 39 XI Infinitenesse p. 45 XII Omni-science p. 47 XIII Omni-presence p. 51 XIV Perfection p. 56 XV. Invisibilitie p. 62 XVI Wisedome p. 69 XVII Truth p. 77 XVIII Mercie p. 82 XIX Iustice p. 88. XX. Life p. 95 XXI Blessednesse p. 101 XXII Hatred p. 107 XXIII Love p. 112 XXIV Patience p. 122 XXV Will p. 130 XXVI Grace p. 136 XXVII Glorie p. 143 XXVIII Of the Lord of Hosts p. 148 XXIX How God is made an Idoll p. 153 XXX How to conceive of God in Prayer p. 158 XXXI Of the

c. Fourthly the apparision the time is the day never in the night unlesse twice in 50. yeare as some gather from Aristotle if the Bow appeare in the morning foule weather followes if in the evening it is a signe of faire weather Thirdly what use to make of the Rain-bow 1. We seeing the Bow should praise God with feare he will not drowne the world therefore praise him but he will consume the world with fire therefore feare him there is the blue colour which signifies water the red which signifies fier we may sing of mercy and judgement Psal 101.1 2. To acknowledge his truth God hath kept his covenant since the beginning Isai 54. he keepes his covenant with all creatures he will not faile his covenant with his elect children 3. The Rain-bow hath being and beauty from the Sunne so have Christians all their excellency from Christ 4. We should at the sight of the Rain-bow admire Gods mercy he for a moment was angry but his mercy is continued and shall continue for ever the deluge was but a little time the Rain-bow for long time yea till the end of time Quest 1 Fourthly resolves concerning the Rain-bow Answ Was the Rain-bow before the flood It is probable there was because there was Sunne and Clouds whence it is generated but now it is a signe of the covenant Quest 2 How will God remember Noah when he seeth the Cloud Answ It is spoken after the manner of men when we looke up and remember we may be sure God doth not forget Quest 3 Why did God chuse the Bow to be the signe of the Covenant Answ 1. Because the Bow signifies moderate rain 2. it is obvious in open view 3. there is neither arrow nor string shewing peace and reconciliation which is the effect of the Covenant 4. the Bow is placed in the Clouds to assure us we shall no more be drowned with water that commeth from the Clouds Quest 4 How is Christ and the Rain-bow alike Answ 1. The Bow is begotten of the brightnesse of the Sunne so is Christ of the substance of his Father light of light from all eternity 2. The Cloud makes it somewhat obscure so Christ was veiled under our flesh 3. The generation of the Rain-bow is wonderfull so is the generation of Christ 4. In the Rain-bow are three colours so in Christ are 3. offices King Priest Prophet 5. The Rain-bow comforts us against the feare of waters so Christ comforts us against the feare of Gods wrath 6. As the Rain-bow compassed the Throne in Rev. 4. so Christ compasseth his Church by his divine providence 7. As the Bow is in the Cloud to the end of the world so Christ is manifested in the word and sacraments to the end Sect. 8 Eightly Resolves concerning the Cloudes Quest 1 WHat meditations be usefull when we looke on the Clouds Answ 1. To praise God for his goodnesse in giving us raine by them 2. To remember Christs ascention he ascended in a Cloud 3. His comming to judgement which shall be in the Cloudes 4. To hate sinne which hinders our apprehension of Gods favour as the Cloudes hinder the light of the Sunne Quest 2 How are seducers and heriticall teachers compared to Clouds without raine Jude 12. Answ Because they have seemings not substance 1. They pretend immediate revellations when it prooves phantasticall delusions 2. They often pretend great reading and learning but being tryed prove very shallow and ignorant 3. They seeme lowly and can carry themselves with a smooth modest like behaviour but are conceited and of Luciferian spirits provocations like the steele smiting the flint makes them to sparkle 4. They pretend great love and draw novices to their lodgings but their intent is to gull them and make a gain of them 5. They pretend it is truth they doe deliver and that others doe not or dare not speake truth but it proves erroneous and then they say they were mistaken or they alter and mince their former sayings 6. They pretend private conventicles because they say truth is not taught publikely when the cause is they cannot get applause with the learned they discover them so they get the unlearned and unstable in private whom they hoodwinke so all goes currant their lies and errours and falshoods thus they are Clouds without rain shewes without substance Quest 3 Why doe Divines compare the examples of the godly to the pillar of fire and cloud betweene the Isralites and Egyptians Answ Because they that followed the darke side were drowned but they that followed the bright side were saved so those looke to the errors of the Saints to follow them are like to perish but those which looke to their vertues to imitate them these have good evidence of their salvation Quest 4 Why is the embleme of charity a naked boy in a cloud with a smiling countenance feeding a Bee without wings Answ 1. The nakednesse signifies almes must be in simplicity 2. The cloud signifies sincerity 3. The smiling countenance doth signifie chearefulnesse 4. The feeding of a Bee without wings signifies discretion to relieve one that would worke but wants ability Quest 5 How did the Cloud in the wildernesse that guided the children of Israell differ from all other Cloudes Answ 1. In the production other clouds arise from naturall causes as vapor or exhalations or both but this cloud extraordinary by a divine power not the ordinary way 2. In the forme and fashion there is difference this cloud was like to a pillar the lower end descended toward the Tabernacle the upper end ascended up toward heaven other clouds spread abroad and scatter 3. In the motion this cloud moved gently and stood when the Israelites rested and their cattell baited and this cloud went forward and came backward other clouds are carryed swiftly with windes and once gone they never returne againe 4. In the Scituation this cloud was neare to direct them other clouds are more aloft and give no direction 5. In the continuance other clouds doe divide and scatter and alter their figure and shape but this cloud kept his figure and shape for forty yeares together Quest 6 What is the difference betweene mists and clouds Answ The cloud hath his rising from the water or earth or both and ascending into the middle Region of the aire the cold makes them more thicke and grosse which were drawne up thinne and invisible the mists are drawn up in like manner but not so high nor with equall strength so the mist fils the aire with grosse vapours and so descend as the clouds ascend Quest 7 How high are the clouds from us Answ Those exercised in Geometricall demonstrations doe vary in their opinions some say fifty miles some nine miles some three miles but it is a question whether they account the distance from the vallies or the mountaines we may conclude they are not farre wee see them so plainely the most likely are they are some nine or tenne