A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
wrought were Gods building as well as Gods husbandry For who saith hee is Paul and who is Apollo but Ministers by whom you beleeved even as the Lord gave to every man I have planted Apollo watered but God gave the increase So then neither is hee that planteth any thing neither hee that watereth but God that giveth the increase Two things therefore wee finde in our great Prophet which doe farre exceed the ability of any bare Man and so doe difference him from all the Holy Prophets which have been since the World began For first wee are taught that no man knoweth the Father save the Son and hee to whomsoever the Son will reveale him and that no man hath seen God at any time but the only begotten Son which is in the bosome of the Father hee bath declared him Being in his bosome hee is become conscious of his secrets and so out of his own immediate knowledge inabled to discover the whole will of his Father unto us Whereas alother Prophets and Apostles receive their revelations at the second hand and according to the grace given unto them by the Spirit of Christ. Witnesse that place of S. Peter for the Prophets Of which salvation the Prophets have enquired and searched diligently who prophesied of the grace that should come unto you searching what or what manner of time THE SPIRIT OF CHRIST WHICH WAS IN THEM did signifie when it testified beforehand the sufferings of Christ and the glory that should follow And for the Apostles those heavenly words which our Saviour himself uttered unto them whilst hee was among them When the Spirit of Truth is come hee will guide you into all truth for hee shall not speak of himself but whatsoever hee shall hear that shall hee speak and hee will shew you things to come Hee shall glorifie mee for hee shall receive of mine and shew it unto you All things that the Father hath are mine therefore said I that hee shall take of mine and shall shew it unto you Secondly all other Prophets and Apostles can doe no more as hath been said but plant and water onely God can give the increase they may teach indeed and baptize but unlesse Christ were with them by the powerfull presence of his Spirit they would not bee able to save one soule by that Ministery of theirs Wee as lively stones are built up a spirituall house but except the Lord do build this house they labour in vaine that build it For who is able to breathe the Spirit of life into those dead stones but hee of whom it is writen The houre is comming and now is when the dead shall hear the voyce of the Son of God and they that heare it shall live And again Awake thou that sleepest and arise from the dead and Christ shall give thee light Who can awake us out of this dead sleep and give light unto these blinde eyes of ours but the Lord our God unto whom wee pray that hee would lighten our eyes lest wee sleep the sleep of death And as a blinde man is not able to conceive the distinction of colours although the skilfullest man alive should use all the art hee had to teach him because hee wanteth the sense whereby that object is discernible so the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned Whereupon the Apostle concludeth concerning himself and all his fellow-labourers that God who commanded the light to shine out of darknesse hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ but wee have this treasure in earthen vessels that the excellency of the power may bee of God and not of us Our Mediatour therefore who must bee able to save them to the uttermost that come unto God by him may not want the excellency of the power whereby hee may make us capable of this high knowledge of the things of God propounded unto us by the ministery of his servants and consequently in this respect also must bee God as well as Man There remaineth the Kingdom of our Redeemer described thus by the Prophet Isaiah Of the increase of his government and peace there shall bee no end upon the Throne of David and upon his kingdom to order it and to establish it with judgement and with justice from henceforth even for ever And by Daniel Behold one like the Son of man came with the clouds of Heaven and came to the Ancient of dayes and they brought him neer before him And there was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And by the Angel Gabriel in his ambassage to the blessed Virgin Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his name Jesus Hee shall be great and shall be called the Son of the Highest and the Lord God shall give him the Throne of his Father David And hee shall reign over the house of Jacob for ever and of his kingdom there shall bee no end This is that new David our King vvhom God hath raised up unto his own Israel vvho vvas in Truth that which hee was called the Son of Man and the Son of the Highest That in the one respect wee may say unto him as the Israelites of old did unto their David Behold wee are thy bone and thy flesh and in the other sing of him as David himself did The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy footstoole So that the promise made unto our first Parents that the seed of the Woman should bruise the Serpents head may well stand with that other saying of S. Paul that the God of peace shall bruise Satan under our feet Seeing for this very purpose the Son of God was manifested in the flesh that hee might destroy the works of the Devil And still that foundation of God will remain unshaken I even I am the Lord and beside mee there is no Saviour Thou shalt know no God but mee for there is no Saviour beside mee Two speciall branches there bee of this Kingdom of our Lord and Saviour the one of Grace whereby that part of the Church is governed which is Militant upon Earth the other of Glory belonging to that part which is Triumphant in Heaven Here upon earth as by his Propheticall office hee worketh upon our Minde and Understanding so by his Kingly hee ruleth our Will and Affections casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity
time the three Persons spake Gen. 1. 26 Let us make man c. Heb. 13. 8. Jesus Christ yesterday to day and the same for ever How can there be this equality betwixt the three Persons of the Trinity seeing the Father is the first the Sonne the second the Holy Ghost the third Because every one of them is perfect God who is infinite eternall and incomprehensible Have they all three one will likewise They have and therefore they will all one and the same thing without any crossing contradiction or varying in themselves as the Sonne himselfe said John 8. 29. I doe alwayes those things that please him viz. the Father Is there nothing else to be said of the Communion of the three Persons betwixt themselves Yes that first one is in another and possesseth one another the Father remaineth with the Sonne the Sonne with the Father the Holy Ghost in and with them both Prov. 8. 22. John 1. 1. 14. 10. 14. 20. They have glory one of another from all eternity John 17. 5. They delight one in another and infinitely rejoyce in one anothers fellowship the Sonne being the delight of his Father the Father of the Sonne and the Holy Ghost of both Prov. 8. 30. What things have they common in regard of the creatures All outward actions as to decree to create to order govern and direct to redeem to sanctifie are equally common to the three Persons of the Trinity for as they are all one in nature and will so must they be also one in operation all of them working one and the same thing together Gen. 1. 26. John 5. 17. 19. What are the things proper to each of them They likewise are partly in regard of themselves and partly of the creatures whereby the distinction of them is conceived partly in relation and order of subsistence betwixt themselves and partly in order and manner of working in the creatures What things are proper to each of them in regard of themselves First in manner and order of beeing the Father is the first Person having his beeing from himself alone and is the fountaine of beeing to the other Persons the Sonne is the second having his beeing from the Father alone and in that respect is called the Light the Wisdom the Word and the Image of the Father The Holy Ghost is the third having his beeing from them both and in that respect is called the Spirit of God of the Father and of Christ. Secondly in their inward actions and properties the Father alone begetteth and so in relation to the second Person is called the Father the Sonne is of the Father alone begotten the Holy Ghost doth proceed both from the Father and the Sonne What is proper to each of them in regard of the creatures First the originall of the action is ascribed to the Father John 5. 17. 19. the wisdome and manner of working to the Sonne John 1. 3. Heb. 1. 2. the efficacy of operation to the Holy Ghost Gen. 1. 2. 1 Cor. 12. 11. Secondly the Father worketh all things of himselfe in the Sonne by the Holy Ghost the Sonne worketh from the Father by the Holy Ghost the Holy Ghost worketh from the Father and the Sonne Having spoken of the first part of Divinity which is of the nature of God it followeth that we speak of his Kingdome which is the second What is the Kingdom of God His universall dominion over all creatures whereby he dispenseth all things externally according to his own wisdome will and power or an everlasting Kingdome appointed and ruled by the counsell of his own will Luke 1. 33. Esa. 9. 7. Dan. 2. 44. Es. 40. 13. Psal. 99. 1. 115. 3. Rom. 11. 34 35 36. Eph. 1. 11. Esa. 44. 24. 45. 27. Wherewith doth he reign and rule Principally by his own powerfull Spirit which none can resist What end doth he propound unto himselfe in his Kingdome His own glory Rom. 11. 36. Psal. 97. 6. Esa. 48. 11. Eph. 1. 12. 14. What is that about which his Kingdome is occupied All things visible and invisible When shall it end Never either in this world or in the world to come Psal. 145. 13. What manner of Kingdome is it A righteous Kingdom Psal. 45. 6 7. 97. 2. What instructions are you to gather out of the doctrine of the Kingdome of God They are expressed in the 99. Psalme in the beginning whereof the Prophet speaketh in this manner 1. The Lord reigneth which teacheth us that God alone hath and exerciseth soveraign and absolute Empire over all and that he admitteth no fellow-governour with him Let the people tremble shewing that all nations and sorts of people should tremble forasmuch as he alone is able to save and to destroy for if men tremble under the Regiment and Kingly rule of men how much more ought they to tremble under the powerfull Kingdome of God which hath more power over them then they have over their Subjects This trembling doth it stand onely in feare No but in reverence also that that which we comprehend not in this Kingdome with our reason we reverence and adore What learn you thereby That we submit our selves to his Kingdome erected amongst us That we presume to know nothing but that he teacheth us to will nothing but what he biddeth us to love hate feare and affect nothing but what he requireth What doth follow in this 99. Psalme Vers. 1 2. He sitteth between the Cherubims let the earth be moved the Lord is great in Sion and he is high above all the people Whence we learn that although all the world roare and fret yet we should not feare because the Lord is greater Ps. 39. 1. 4. 97. 1. Vers. 3. They shall praise thy great and fearfull name for it is holy which sheweth that God ought to be magnified because he is great and fearfull and yet holy and holinesse it selfe Ver. 4. The Kings strength also loveth Judgment Thou dost establish Equity Thou executest Judgement and Righteousnesse in Jacob whereby we learn this comfort from Gods reigning that when we are wronged and oppressed by tyranny of men we may have our recourse to the just and righteous Judgment of God which is the righteous Judge of the world Eccl. 5. 7 8. Vers. 5. Exalt ye the Lord our God c. out of the might and Majesty and holinesse of the Lord we should learn to extoll him with praises Ps. 145. 11 12. Seeing God is without beginning what did he in that infinite space which was ere the world was made it being unbeseeming the Majesty of God to be idle and unoccupied all that time It behoveth us to think that he did things agreeable to his divine nature but we should be evill occupied in the search of them further then himselfe hath made them known which made an ancient Father to give this answer to a curious inquirer of Gods doings before he made the world That he was making
What learn you from thence Not to suffer our selves to be instruments of evill to any in the least sort if we will escape the curse of God for if God did punish a poor worm which had no reason or will to chuse or refuse sin how much lesse will he spare us which have both What is the sentence against the Devill The Ordinance of God That there shall be always enmity between the Devil and his seed on the one side and the woman and her seed on the other together with the effect of this enmity VVhat doe you understand by the seed of the Devill seeing there is no generation of the Devils for that there is no male nor female among them neither have they bodies to engender The seed of the Devill are all both wicked men and Angels Joh. 8. 44. which are corrupt and carry his image 1 Joh. 3. 8. In which respect the wicked are called the children of the Devil and every where the sons of Belial Act. 13. 10. What learn you from thence That the war of mankind with the Devill is a lawfull war proclaimed of God which is also perpetuall and without any truce and therefore that herein it is wherein we must shew our choler our hate our valour our strength not faintly and in shew only but in truth whereas we being continually assaulted with our enemy leave our fight with him to fight against our brethren yea against our own soules he continually and without ceasing fighting with us and not against his own as the blasphemous Pharisees said Mat. 12. 24. VVhat is the sentence against the Woman First in the pain of conception and bearing child Secondly in the pain of bringing forth wherein is contained the pain of nursing and bringing them up Thirdly in a desire to her husband Fourthly in her subjection to her husband Was she not before desirous and subject to her husband Yes but her desire was not so great through conscience of her infirmity nor her subjection so painfull and the yoake thereof so heavy What is the sentence against Adam First his sin is put in the sentence and then his punishment What is his sin One that he obeyed his wife whom he should have commanded then that he disobeyed God whom he ought to have obeyed the first being proper to him the other common to his wife with him What was the punishment A punishment which although it be more heavy upon Adam yet it is also common to the woman namely the curse of the earth for his sake from whence came barrennesse by Thistles and Thorns c. whereof first the effect should be sorrow and grief of mind Secondly labour to the sweat of his brows to draw necessary food from it and that as long as he lived Lastly the expulsion out of Paradise to live with the beasts of the earth and to eat of the hearb which they did eat of What learn you from thence That all men from him that sitteth on the Throne to him that draweth water are bound to painfull labour either of the body or of the mind what wealth or patrimony soever is left them although they had wherewith otherwise plentifully to live What observe you else I observe further out of this Verse and out of the two next that in the midst of Gods anger he remembreth mercy for it is a benefit to Adam that he may live of the sweat of his brows to Eve that she should bring forth and not be in continuall travell unto them both that he taught them wisdome to make leather Coats What learn you from that it was said God made them Coats That in every profitable invention for the life of man God is to be acknowledged the Authour of it and have the honour of it and not the wit of man that invented it as is the manner of men in such cases to sacrifice to their nets Hab. 1. 16. When there were better means of clothing why did they weare Leather It seemeth that thereby they should draw themselves the rather to repentance and humiliation by that course clothing What learn you from thence That howsoever our condition and state of calling afford us better array yet we learn even in the best of our clothes to be humbled by them as those that are given us to cover our shame and carry always the mark and badge of our sinnes especially when these which were even after the fall the goodliest creatures that ever lived learned that lesson by them What followeth A sharp taunt that the Lord giveth Adam ver 22. further to humble him as if he should say Now Adam dost thou not see and feel how greatly thou art deceived in thinking to be like God in eating of the forbidden fruit What learn you from it That by the things we think to be most esteemed contrary to the will of God we are most subject to derision and that it must not be a plain and common speech but a laboured speech that must bring us to repentance Why doth God banish him out of Paradise lest he should live if he should eat of the tree of Life seeing there is no corporall thing able to give life to any that sinne hath killed It is true that the eating of the fruit of the Tree of life would not have recovered him but the Lord therefore would have him banished from it lest he should fall into a vain confidence thereof to the end to make him seek for grace Wherefore are the Angels set with a glittering sword to keep them from the Tree of life To encrease their care to seek to Christ being banished from it without hope of comming so much as to the sign of life What learn you from hence The necessary use of keeping obstinate sinners from the Sacraments and other holy things in the Church Thus much of the miserable and unhappy condition which our first parents brought upon themselves Did this estate determine in their persons or was it derived from them to all their posterity It was for their sinne in eating the forbidden fruit was the sin of all men and we therein became sinners and guilty of eternall Condemnation So that they by this first transgression did not onely lose for themselves the Image and favour of God but withall all deprived their posterity of that blessed estate Rom. 3. 23. and plunged them into the contrary Rom. 3. 12. bringing damnation upon themselves and us all wherefore this cursed estate of mankind is called in the scriptures the image of Adam Gen. 5. 3. the old man Ephes. 4. 22. the flesh Gen. 6. 3. John 3. 6. c. And the Apostle teacheth expresly Rom. 5. 12. That by one man sinne entred into the world and death by sinne and so death went over all men forasmuch as all men have sinned How doth the Apostle here call this the sinne of one man seeing both Adam and Eve sinned which are two and that Eve sinned before Adam In
after a man hath been enlightned with it and felt a taste thereof manifested in outward action by some blasphemous oppugning the truth of set hatred because it is the truth What are you to consider in this sin The nature thereof and the deadlinesse of the same What note you in the nature The reason why it is so called and the quality thereof Why is it called the sin against the holy Ghost Not because it is committed against the third Person only for it is committed against all three but because it is committed against the light of knowledge with which the holy Ghost hath enlightned the heart of him that committed it and that of set malice for every one that sinneth against his knowledge may be said to sin against the holy Ghost as Ananias and Sapphira were said to doe Act. 5. 3. But that is not this great sin of malice resisting the truth because it is the truth but of infirmity What qualities and properties hath this great sin First it must be in him that hath known the truth and after falleth away Heb. 6. 5. therefore Infidels and Heathens doe not sin this sinne neither any that are ignorant though maliciously they blaspheme the truth Secondly it must be done of set malice because it is the truth as the Pharises did Mat. 12. 31. Heb. 6. 6. Therefore Peter that cursed himself and denyed that he knew Christ to save his life did not sinne this sin nor Paul that did persecute him doing it of ignorance Thirdly it must be against God himself directly his Son Christ Jesus Mat. 12. 31. Heb. 6. 6. Therefore it is not any particular breach of the second Table nor a slip against any speciall sin of the first Can these qualities at any time befall the elect or children of God No and therefore they that feel in themselves the testimony of their election need not fear their falling into this sin nor despair VVhat is the deadlinesse of this sin above other sins First God hath pronounced it shall never be pardoned not because God is not able to pardon it but because he hath said he will not forgive it Secondly this sin is commanded not to be prayed for when persons are known to be guilty of it 1 Joh. 5. 16. whereas we are bound to pray for all other persons Thirdly this is the ordinary and first sin of the Devill and therefore is he never received into mercy no more then those that are guilty of it Thus much of the sinne against the holy Ghost Shew now the differences of actuall sins in regard of the degrees attained Some are only sins but others are wickednesses and some beastlinesses or devilishnesses for though originall sin be equall in all Adams children yet actuall sins be not equall but one much greater then another Are not sins well divided into Veniall and Mortall None are Veniall of their own nature but only to the faithful they are so made by the mercy of God in Christ. Doe all naturall men alike commit all these kinds of sin No for though all are alike disposed unto all manner of evill Rom. 7. 14. having in their corrupt nature the seeds of every sin yet doth God for the good of humane society restrain many from notorious crimes by fear of shame and punishment desire of honour and reward c. Rom. 13. 3 4 5. How doth God employ men in this state of sin First he guideth them partly by the light of nature Rom. 2. 14 15. Joh. 1. 9. and partly by common graces of the Spirit Esa. 44. 28. unto many actions profitable for humane society and for the outward service of God Secondly he over-ruleth their evill and sinful actions so that thereby they bring to passe nothing but what his hand and counsell had before determined for his own glory Act. 3. 16. 4. 27 28. What are the things that generally follow sin They are two Guilt and punishment both which doe most duly wait upon sin to enter with it and cannot by any force or cunning of man or Angel be holden from entring upon the person that sin hath already entred upon both likewise doe increase as the sinne increaseth What is the guilt of sin It is the merit and desert of sin which is as it were an obligation to the punishment and wrath of God whereby we become subject to Gods debt or danger that is to condemnation Rom. 2. 15. 3. 9. 10. 19. For every man by reason of his sin is continually subject to the curse of God Gal. 3. 10. and is in as great danger of everlasting damnation as the Traitour apprehended is in danger of hanging drawing and quartering Is there any evill in the guilt before the punishment be executed Very much for it worketh unquietnesse in the mind as when a man is bound in an obligation upon a great forfeiture that very obligation it self disquieteth him especially if he be not able to pay it as we are not And yet more because where other debts have a day set for payment we know not whether the Lord will demand by punishment his debt this day before to morrow What learn you from this That sith men doe shun by all means to be in other mens debt or danger as also the Apostle exhorteth Rom. 13. 8. Owe nothing to any man and Solomon also counselleth in the matter of suretiship Prov. 6. 1 2 3 4 5. we should more warily take heed that we plunge not ourselves over head and ears in the Lords debt for if it be a terrible thing to be bound to any man in stature Staple or Merchant or recognizance much more to God who will be paid to the uttermost farthing How else may the hurt and evill of the guilt of sinne be set forth unto us It is compared to a stroake that lighteth upon the heart and soul of a man where the wound is more dangerous then when it is in the body Gen. 44. 16. 1 Sam. 24. 4 5 6. and so it is also a sting or a bite worse then of a viper as that which bringeth death Have you yet wherewith to set forth the evill of the guilt It seemeth when the Lord said to Cain if he sin against his brother his sin lyeth at the door Gen. 4. 7. that he compareth the guilt to a dog that is always snarling and barking against us which is confirmed by the Apostle who attributeth a mouth to his desert of sin to accuse us Rom. 2. 15. What is the effect of this guilt of Conscience It causeth a man to flie when none pursueth and to be afraid of the fall of a leaf Prov. 28. 1. Levit. 26. 36. VVhen a man doth not know whether he doth sin or no how can he be smitten or bitten or barked at or flie for feare therefore against all this evill ignorance seemeth to be a safe remedy No verily for whether we know it or no his guilt remaineth as
read definition p. 232. l. 31 read you shall no more call for me in Baal p. 245. l. 13. for private good read private prayer p. 254. l. 2 for preferring read preserving p. 255. l. 15. for revile read reveale p. 262. l. 21. for towards them read before them p. 272. l. 37. for owne read very p. 277. l. 43. for commended read commanded p. 289 l. 3. for goe read and therefore p. 293. l. 10. for retained read received l. 11. for retaine read receive p. 301. l. 5. read the publike are either p. 314. l. 32. for thirst read Christ. p. 323. l. 11. leave out other p. 364. l. 36. for proposeth read purposeth p. 374. l. 13. for hands read hearts p. 405. l. 34. for of read and. p. 417. l. 41. read now in the time p. 420. l. 10. read But where God denieth p. 421. l. 17. leave out but. p. 423. l. 36. for which we have alone read which we have not p. 427. l. 47. for groaning read growing p. 435. l. 45. for examination read Excommunication IMMANUEL OR THE MYSTERY OF THE INCARNATION OF THE SON OF GOD UNFOLDED By JAMES VSHER Archbishop of Armagh JOHN 1. 14. THE WORD WAS MADE FLESH LONDON Printed by M. F. for RICH. ROYSTON and are to bee sold at his shop at the sign of the Angel in Ivy-Lane MDCXLV THE MYSTERY OF THE Incarnation of the SON OF GOD. THE holy Prophet in the Book of the Proverbs poseth all such as have not learned wisdome nor known the knowledge of the holy with this Question Who hath ascended up into heaven or descended who hath gathered the wind in his fists who hath bound the waters in a garment who hath established all the ends of the earth What is his name and what is his SONS name if thou canst tell To help us herein the SON Himself did tell us when hee was here upon earth that None hath ascended up to heaven but hee that descended from heaven even the Son of man which is in heaven And that wee might not bee ignorant of his name the Prophet Isaiah did long before foretell that Vnto us a Childe is born and unto us a Son is given whose name shall bee called Wonderfull Counseller The Mighty God The Everlasting Father The Prince of Peace Where if it bee demanded how these things can stand together that the Son of man speaking upon earth should yet at the same instant bee in heaven that the Father of Eternity should bee born in time and that the Mighty God should become a Childe which is the weakest state of Man himself wee must call to minde that the first letter of this great Name is WONDERFULL When hee appeared of old to Manoah his name was Wonderfull and hee did wonderously Judg. 13. 18 19. But that and all the wonders that ever were must give place to the great mystery of his Incarnation and in respect thereof cease to bee wonderfull for of this work that may bee verifyed which is spoken of those wonderfull judgements that God brought upon Aegypt when hee would shew his power and have his name declared throughout all the earth Before them were no such neither after them shall bee the like Neither the creation of all things out of nothing which was the beginning of the works of God those six working dayes putting as it were an end to that long Sabbath that never had beginning wherein the Father Son and holy Ghost did infinitely glorifie themselves and rejoyce in the fruition one of another without communicating the notice thereof unto any creature nor the Resurrection from the dead and the restauration of all things the last works that shall goe before that everlasting Sabbath which shall have a beginning but never shall have end neither that first I say nor these last though most admirable peeces of work may bee compared with this wherein the Lord was pleased to shew the highest pitch if any thing may bee said to bee highest in that which is infinite and exempt from all measure and dimensions of his Wisdome Goodnesse Power and Glory The Heathen Chaldeans to a question propounded by the King of Babel make answer that it was a rare thing which hee required and that none other could shew it except the Gods whose dwelling is not with flesh But the rarity of this lyeth in the contrary to that which they imagined to bee so plain that hee who is over all God blessed for ever should take our flesh and dwell or pitch his tabernacle with us That as the glory of God filled the Tabernacle which was a figure of the humane nature of our Lord with such a kinde of fulnesse that Moses himself was not able to approach unto it therein comming short as in all things of the Lord of the house and filled the Temple of Solomon a type likewise of the body of our Prince of Peace in such sort that the Priests could not enter therein so in him all the fulnesse of the Godhead should dwell bodily And therefore if of that Temple built with hands Solomon could say with admiration But will God in very deed dwell with men on the earth Behold heaven and the heaven of heavens can not contain thee how much lesse this house which I have built of the true Temple that is not of this building wee may with greater wonderment say with the Apostle Without controversie great is the mystery of Religion God was manifested in the flesh Yea was made of a Woman and born of a Virgin a thing so wonderfull that it was given for a signe unto unbeleevers seven hundred and forty yeers before it was accomplished even a signe of Gods own choosing among all the wonders in the depth or in the heighth above Therefore the Lord himself shall give you a signe Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel Esa. 7. 14. A notable wonder indeed and great beyond all comparison That the Son of God should bee made of a Woman even made of that Woman which vvas made of by himself That her womb then and the heavens now should contain him vvhom the Heaven of Heavens can not contain That hee who had both Father and Mother whose pedegree is upon record even up unto Adam who in the fulnesse of time vvas brought forth in Bethlehem and when hee had finished his course was cut off out of the land of the living at Jerusalem should yet notwithstanding bee in truth that which his shadow Melchisedec was onely in the conceite of the men of his time without Father without Mother without pedegree having neither beginning of dayes nor end of life That his Father should bee greater then hee and yet hee his Fathers equall That hee is before Abraham was and yet Abrahams birth preceded his wel-nigh the space of two thousand