Selected quad for the lemma: body_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	church_n	head_n	mystical_a	8,581	5	10.6663	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92190	Jacobs ladder, or The protectorship of Sion, laid on the shoulders of the Almighty; in a description of the sufficiency of providence, suitable in these times of tentation. With Jacobs wrestling. / By Francis Raworth of Shoreditch.	Raworth, Francis, d. 1665.	1655 (1655)	Wing R373; Thomason E1507_2; ESTC R209489	136,597	367

Kingdom to the Father yet so as that God that is the Son also with the Spirit may be all in all Thirdly None dare say That as God now rules by the Mediator so then the Mediator shall rule by God for the Mediator as such is subordinate to God and to say the Mediator may rule as well as God is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a necessity as to us that God rule us by a Mediator in the Church Militant but it is no way inconsistent either with the wisdom or glory of God to communicate himself immediately to the Church Triumphant Lastly Christ gives up the Kingdom not onely not as God but not absolutely considered as Mediator Christus ut Deus nos cum illo subjectos habet sed ut Sacerdos nobiscum illi subjectus est Aug. for Christ even now as Mediator is subject to God really For though Christ reigns yet so still as that God reigns by Christ though there be an immediate exercise of the Mediators Kingdom in the world yet God keeps in the Essential Throne of his glory But then further he shall be subject relatively and respectively as to his Church or Body now Christ rules his Church as Mediator and not as God onely and the very Mediator is King in actu over Sion but then this administration shall cease and the Head with the Body or Christ as part of his Church or Christ mystical shall be subject to God and thus he is not at present but shall be hereafter the Mediator being yet in the Throne but there is a time a comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he shall give up the Kingdom to wit that Kingdom which God gave over to him and cease to reign as Mediator and it is observable that for Christ to surrender up the Kingdom and be subject to God are of all one importance vers 28. By the surrender of the Kingdom therefore we cannot understand such or such an administration of the Kingdom and not the Kingdom it self for all that Kingdom he receives he surrenders And secondly Christ must so surrender as he must be subject the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must go together And I am much pleased with the Apostles sweet Criticism that as now Christ Col. 3. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and in all So God hereafter shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in all the Messiah hath two times especially the time of his sorrows and the time of glory In the sixth of John vers 15. they had royal blood in their veins and they would force Jesus to be a King surely that they might have preferment under him but Christ departed and flew from the Crown few men would have done as Christ did Satis pro imperio quisquis est says the Comick Men will wade up to the chin in blood for a Kingdom and stretch fair and far for a Crown it shines so amiably in their eyes Says the Devil if Jesus will but accept of the Title and Place of a King he will be so taken up with the Affairs and Offices of the world that he will not have such liberty to look after the conversion of souls the Revenues of the Devils Crown would have come in the more by such a worldly Negotiation but there is a day a coming when Jesus will not fly from a Crown nor refuse a Scepter his glory shall be as eminent as ever was his shame The Daughters of Sion shall go forth and Crown King Jesus in the day of his solemn Espousals and such a day shall be the gladness of his heart Jesus hath born all the wrath of the world and he is able in a spiritual visible sense to bear all the glory of the world on his shoulders Can. 3.11 The children of Judah and of Israel shall be gathered together at a place of their general Randezvouz and by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Election by lifting up their hands and voyces appoint themselves one head and they shall one and all as we say come up out of the Land for great and glorious shall be the day of Jezreel Jesus Christ is a righteous King and he hath a right to his Kingdom It is utterly impossible that ever he should prove either an Vsurper or a Tyrant He thinks it no robbery to be equal with God then certainly it is no robbery for him to be preheminent above men Phil. 2.6 It is no robbery for King Jesus to pull Saint Peter out of his Chair and there in Majesty to rule the Nations with a Rod of iron if he please No robbery for him to melt all the Crowns in Europe to make a Diadem of glory for his own Temples If any think they have gone deeper in a purchase for the Government of the world than our Lord Jesus let them stand up if they dare and lay their claim let them now speak or ever after hold their peace In the expectation therefore of these things let the Saints rejoyce Vniversal Redemption will then prove a Truth when all yoaks shall be taken off the necks and all burthens off the backs of the children of God It is observable that the substance of all the Revelation is contained in these two words Hosanna and Halelujah God bless us and we bless God hitherto we have been a singing Hosanna but Halelujah is a coming Praise and Honor and Glory to the Lamb that sits on the Throne If any object That any of the above-mentioned Promises concern the Jews I answer True but not the Jews onely and though Promises are not to be confounded and applied to one people if they should onely belong to another yet it will be found according to the Promises that the glory of the Jews will be the glory of the Gentiles and though now we are divided yet then we shall be one fold Rom. 11.12 What God hath joyned together let no man separate To conclude The Saints must pray for and endeavor to promote the more glorious part of this Kingdom of which we speak in which there shall be neither such covetousness nor complaint But all endeavors will fall short of setting of it up on Earth till our Lord Jesus the King shall come down from Heaven in the Clouds We shall never have such a Kingdom untill we have such a King The Feet of the Saints shall not all be out of their Fetters till the King of Saints comes into his Throne Dan. 7.13 27. Princes will never so rule in Judgement till this King shall reign in Righteousness Is 32.1 The New Jerusalem will be Gods Creature The Stone is cut out without hands there may be something of the heart of the Saints in this glorious Structure but it shall neither be the work of their Head nor Hands This model of Government is beyond the invention of Saints as it is beyond the beleef of man Many shall welcome it in the

Deus nos omnes immediatè irradiet impleat Spiritu suo sine opera Mediatoris For Christ at the last is solemnly to make a surrender of the Kingdom to God and the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to God the Father when he hath put down all Authority Power and Rule both Civil and Ecclesiastical both Angelical and Diabolical Which to say is meant of the Kingdom of the God-head is blasphemy for the Kingdom of the Son in that sense is coeternal and coessential with the Fathers Wherefore it must be meant of the Vicarious Personal or Oeconomical Kingdom of the Mediator When the difference between God and the Creature is compleatly made up and God and the Creature made one what formal need will there be of a Mediator for we cannot make a Mediator of one nor of those that are made one It is an Apostolical maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3.20 Not that either our Lord Jesus shall depose his humane Nature and so the Hypostatical Union cease or that he shall ever have the glory of his Head-ship over his body eclipsed but onely that Christ mystical entirely be subject and so from God receive immediate and direct beams of Glory It is true The Kingdom of Christ is everlasting but that doth not hinder the supposition for that is salved by his victory over all the Kingdoms in the world and in its not being subverted by any Forein Power whatsoever and thus his Kingdom is everlasting in opposition to the Four Monarchies Dan 7. which succeeding one another and at length were all conquered by our Lord Jesus And Secondly his Kingdom is everlasting as the Gospel of his Kingdom is everlasting Rev. 14.6 which is to be understood not formally but vertually and the Saints shall by vertue of that purchase possess everlasting glory Secondly The relation of his Headship in Heaven doth not oppose for though he shall remain Head of his Body to all eternity yet in a different manner than he is Head now His Headship in the Church Triumphant is rather for precedency than Principality rather for priority and dignity than for guidance and government And this must be confessed that the relation between the Head and the Members in heaven shall still be relatio disquiparantiae non aequiparantiae Thirdly Neither doth this resignation of the Kingdom as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redound to the disparagement of the Mediator no more than the first designation or donation of this Kingdom to Christ was diminution to the glory of God and the Father The Lord Jesus shall suffer no loss of Glory but onely undergo a change of State As suppose a Captain General Commissioned by a Prince with the accommodation of Armies to subdue a Colony of Rebels the Rebels are defeated the Captain General returns home from that field and forein Service surrenders his commission to his Prince he is honored further by his Master for his noble Service he is applauded by the Souldiers for his valor and prowess and ever after by way of honor is called Captain yet we cannot say he is Captain in act His Colours are lodged his Sword is sheathed both the Captain and the Souldiers are under the immediate presidency of the Prince but in a different degree of favor and glory So the Saints shall make it their business in Heaven to extol the Lord and the Lamb to sing Halelujah's and Hosanna's for ever All Honor and Dignity be to our dear Mediator who redeemed us when we were captives washed and cleansed us with his blood comforted our souls by his Spirit that while others were apostatized we by his grace were kept to this great Salvation The consideration of Redemption-work shal be the Theam of Praises for the redeemed throughout all ages And I heard the voyce of many Angels round about the Throne and the beasts in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living Creatures and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands Saying with a loud voyce worthy is the Lamb that is slain to receive Power and Riches and Wisdom and Strength and Honor and Glory and Blessing c. Revel 5.11 12. there will be no more need as I apprehend of Christs Kingly Office than of his Priestly or Prophetical Office Glorified Saints are in the highest Form of Divine knowledge and have no need of Intercession for they are above fears and falls above fear of falling in the way or away and all their lusts are conquered of old by Christs Scepter they are in their harbor and therefore out of all storms they have their Crown shining on their heads and have no stumbling-blocks more in their race the Devil then shall never be seen to devour nor heard to roar farewel hardness of heart perplexities of conscience fear of grieving the precious Spirit any more Jacob is ascended to the top of the Ladder and never needs more to fear his feet or hands should slip in climbing and therefore it is said he shall reign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill he shall have put down all his Enemies Fourthly Neither is it necessary there should be an immediate power from Christ as Mediator to preserve and persevere the Saints in glory For everlasting glory is the purchase of his death as well as glory And Secondly Though their glory is not natural yet the first seizure of glory is confirmation in glory Glory and eternall glory differing not in kind possibly not in real degree There being properly no posterius in Heaven or succession of hours Heaven is an eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly The immediate presence of God is a a sufficient ground of their preservation Fourthly Why is the mediation of Christ made eternal à parte post by any rather than eternal à parte ante or rather thus why may not the merit of our Redeemer be as effectual after the solemn resignation of his mediation as it was to the Jews before ever actually he entred his Throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnando id jam acquisivit quod aeternum est regnum ergo aeternum merito habere dici potest quod attinet ad regnandi actum Christus regno sese abdicaturus est quod vero ad regnum attinet regni ejus nullus erit finis Fifthly Whereas it is objected why may not the Kingdom of the Mediator actually in glory be consistent with the government of God as well as now the Kingdom of God is consistent with the Government of the Mediator To this I could answer Our enquiry is not de re possibili vel impossibili in the first place but de re vera vel falsa But Secondly If we speak of the Government of the Mediator as God it is true and if I mistake not some Commentators mean so That as the Father rules as well as the Son now so then the Son shall rule as well as the Father for though he surrender the