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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	head_n	member_n	mystical_a	10,566	5	10.6497	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25294	The substance of Christian religion, or, A plain and easie draught of the Christian catechisme in LII lectures on chosen texts of Scripture, for each Lords-day of the year, learnedly and perspicuously illustrated with doctrines, reasons, and uses / by that reverend and worthy laborer in the Lord's vineyard, William Ames ...	Ames, William, 1576-1633.	1659 (1659)	Wing A3003; ESTC R6622	173,739	322

the Father Heb. 10. 7 9. Reas. 3. Because in Christ an example is set down of that procedure which God observes in us to be brought into life and glory by him For our life and glory have their first foundation in Gods electing of us and begins at his effectual calling of us Use 1. Is of Information for the establishing of our Faith because we may certainly know that God made Christ every way fit for accomplishing our salvation Use 2. Is of Consolation against all terrours and tumults whereby either our salvation or the Church of Christ is impugned because we ought certainly to know that Christ is made Lord hath all power of restraining his enemies at his own pleasure If therefore nothing at present appear from which we may be confirmed against such tentations yet we ought to live by this Faith according to that The just shall live by Faith Doct. 3. All that by true Faith rely upon Christ are made partakers according to their measure of the dignity of Christ. This is hence collected that the Apostle so earnestly exhorts to this faith especially if we compare this conclusion with the occasion of the question as it is explicated verses 17 1●… For they are some way partakers of the fruition and dignity Prophetical as they have the Spirit of Christ as ver 17 18 is apparent by which Spirit they are taught all things 1 Ioh. 2. 27 So that in some sort they may discern all things 1 Cor. ●… 15. Secondly they are made partakers also of the function and Priestly dignity as it is granted to them to offer unto God Sacrifices and Oblations while they offer themselves to God Rom 12. 1. And while all that they can have they dedicated consecrated to God lastly while they continually cause to ascend unto the presence of God the sacrifice of praise and thanksgigiving Thirdly they are made partakers of the Kingly dignity 1 Pet. 2. 9. Apoc. 1. 6. As they have through the grace of God got the dominion over themselves nor are servants any more of this world but rather masters of it and as lastly they are heirs of heavenly glory and receive the right and first fruits of it in this life Reas. 1. Because so great is the spiritual and mystical union that beleevers have with their head that they must of necessity some way or other participate of his dignity as the members of the body partake of the dignity of the head and as the Wife participates of the dignity of her Husband Reas. 2. Because all things that Christ doth as Mediator he doth them for us and to our good in our name and in a manner in our person that is representing and standing in our stead Reas. 3. Bceause so great is the love of Christ towards his own that he would have that is his as far as can be to be communicated to others Use 1. Is of Information that we may umderstand the force reason of this name whereby we are called Christians Now believers were rather call'd Christians than Iesu●…s because as hath been said Iesus properly denotats Christ's action of ●…aving us but Christ the receiving of that offi●…e so that we are not made saviours of our selves so much as fitted receivers of this salvation from him For what he doth as our Iesus this he doth not communicate to us but only the fruit of it but what he received as our Christ therefore he received it that to us he might some way communicate it and make us fit to receive it of him Such therefore alone are truly Christians that have spiritual and effectual communion with Christ or with God in Christ. Use 2. Is of Admoni ion that we make not the divine name of Christian to be dishonoured and blasphemed by the filthiness of our life and manners The thirteenth Lords day Mat. 16. 16. Thou art Christ the Son of the living God THis is Peter's answer to the question propounded by Christ to the Apostles The question was about their judgement and faith as to the person of our Saviour In the answer there is contained the confession of the Disciples concerning Christ and together with this a description of Christ. In this description the person of our Saviour is described 1. From his office Thou art Christ. 2. From his essence which is pointed out to us by his essential relation to that principle from whence he came forth This principle is God who is illustrated by his attribute of life the living God The relation of our Saviour to God is that of a Son to a Father the Son of the living God And he is also illustrated by a tacite comparison of that unlikeness that is between this Son and others that use to get the same name also And this comparison is illustrated to us in the particle prefixt to Sonne the Sonne or that Sonne Doct. 1. Iesus Christ is the coeternal or natural Son of God He is called the Son of God because he proceeds from the Father not by way of creation but by way of generation And generation is here used by similitude or proportion that this emanation of the Son from the Father hath with that production which a child hath from its parent in the comparison of which similitude or analogy as in all others that are attributed to God the perfections onely of the denomination are to be understood to agree and all the imperfections and defects are to be removed in our thoughts Hence that which is proper to corporal generation that he who begets doth it with some transmutation and that the thing begotten is something out of the begetter these are not to be imagined in this divine mystery nor that which is found in the spiritual generation in or by a creature to wit that the thing begotten is of another essence from that of the begetter as in the production of the w●…rd of the mind in humane understanding But the perfection that is in the generation of a body to wit that the begotten be in essence and nature like unto the begetter is here to be con oyned with that perfection that is found in spiritual generation of creatures to wit that the begotten be in the begetter by the most inward and inseparable way of being so and so we come ●…ighest to apprehend that which can be conceived or apprehended of this divine generation of the Son by the Father For Christ proceeding from God the Father hath the same common nature and essence with him and is his substantial image Heb. 1. 3. Yet he remains still in the Father and the Father in him without total separation of either from other as God understanding himself is in God understood by himself and God understood by himself is in God understanding himself Use 1. Is of Consolation towards all believers because while they have communion with Christ who is the Son and heir of all the goods of the Father they may thence

its end The motion was as it were the way and the thing done by it the end of that way and the rest and perfection that was to be attained by it This motion was Christ's ascending into Heaven The thing brought to pass by it was Christ's sitting down at the right hand of God The motion then is described from the terme to which it was made which was heaven But the terme from which it was is also understood which was the earth The thing done by this motion is also explained by its adjuncts to wit Christ's glory and power and his quiet and setled possession of these all which are metaphorically signified in these words He sate down on the right hand of God For the placing on God's right hand signifies a communication of divine glory and power and sitting on his right hand denotates the quiet and setled possession of this glory and power Doct. 1. Christ ceased to be upon earth by his bod●…ly presence after the fortieth day after his resurrection This is clearly enough signified in the Text by these words He was received up into Heaven that is ●…e ceased to be here upon earth The time is here but generally intimated Act. 1. 3. We say by his bodily presence because by his spiritual and divine presence by his Godhead and his Spirit he is present with his own in a gracious manner according to his promise Even unto the end of the world Mat. 28. 20. We call it also his bodily presence rather than his real presence because real presence is more properly opposite to an imaginary or fained presence onely than to a divine and spiritual Reas. 1. Because it because not Christ to abide longer upon earth when now he had left off to be earthly as he was in the state of his humility Which leaving off to be earthly we understand not of the substance of his body but of the manner quality and suit or garb as it were of his body which now from earthly or infirme was turned to be heavenly and glorious Reas. 2. Because his bodily presence had not been for our good but rather to our hurt for as much as the Spirit the Comforter his true Vicegerent here upon earth could not be poured out and given before Christ did ascend into Heaven Iob. 16. 7. Reas. 3. Because Christ had now done the work which he had to do upon earth for glorifying his Father there and therefore was now to return to that he had before the world was made and manifest it by exaltation of his humane nature as much as before he had hidden it by laying it aside as it were during the dayes of his weakness or humility Ioh. 17. 4. Use Is of Refutation against Papists Ubiquitaries and other false Prophets who designing some definite and determinate places upon earth dare say behold here Christ is bodily and behold there Christ is bodily according to that of Mat. 24. 23. Doct. 2. Christ when he left the earth went up into the highest Heavens This is clear enough in the Text compared with other Scriptures where the Heaven of glory and of bliss is called the highest Heaven and the third Heaven which is all one Reas. 1. Because it is most fit that his humane nature which is now made immortal and glorious should be seised and possessed of a place that was convenient for it self and its condition and such was onely the highest or third Heavens the other two being subject to corruption or to a change Reas. 2. As he opened that Heaven for us which was shut upon us for our sins so it was expedient that by his own proper ascension and going thither he should make this plain unto us Reas. 3. He ascended that he might on our behalves also take possession of the Kingdome of Heaven and might raise us to certain hope that thorough him we should come to the same place and condition Reas. 4. He ascended that he might dispatch such other things as yet remained to be done for us Now such were his intercession and mediation at the right hand of his Father for us his giving and sending and shedding abroad of his Spirit to supply his room and to be the comforter of his lastly the universal government of all things for our good and the like Use 1. Of Refutation against such as fain Christ's humane nature so to be in Heaven as that yet it is together and at the same time bodily upon earth For that he might ascend to heaven it is clearly said that he was received up into Heaven and therefore that he might ascend into Heaven he left the earth For if the consequence be good where unto the good Angell dictates He is arisen therefore he is not here to wit in the grave Then no more doubt can be made of this consequence he is ascended into Heanen therefore is not here on earth Use 2. Of Direction in our Faith and worshipping or adoration of Christ to wit that we think not now carnally and in an earthly manner of Christ but worship him in spirit and in truth as placed in highest glory and divine power in the Heavens Use 3. Of Admonition that we may remove our mindes and affections from things earthly and set them upon things heavenly and that are above where Christ our treasure sits at the right hand of the Father that there and with him our conversation may be Mat. 6 21. Col. 3. 1. Phil. 3. 20. Doct. 3. Christ in Heaven hath the possession of all highest glory that a created nature can be capable of This is hence gathered in that he is said to be seated on the right hand of God whereby is signified that unto God himself he hath the next place in dignity and so not onely above all men and their blessed spirits but above the glorious Angells themselves Reas. 1. Because Christ's humane nature of which we here peculiarly speak came next up in dignity to God himself by free grace and personal union and communion with the God-head and therefore it was most meet also that in pr●…eminence of glory and dignity he should be next unto God himself Reas. 2. Because Christ is the head of all Saints and blessed ones both men and Angells from whom is derived all dignity glory upon all such as are gathered together in one body under him as the Angells also are It was needfull therefore that as he received the Spirit of grace without measure that so also he should be adorned with glory and majesty above all other creatures Reas. 3. Because both the grace and glory of the Church tends to the glory of Christ as the glory of Christ tends to the glory of God 1 Cor. 3. 22 23. Use Is of Consolation to all the faithfull in Christ because not onely the glory of the head redounds to the glory of all its members but we have also a sure promise concerning this that as in this life we are partakers of

politick as is found in worldly Cities or Commonwealths but unto a natural body such as is that of man Now it is called the body of Christ for its most neer union that it hath with Christ as being as it were flesh of his flesh and bone of his bone as it is in the Text. Reas. 2. Because of that dependance it hath from Christ as its head For as all sense and motion of a sensitive creature is derived from the head into every particular member so also all spiritual vertue is derived by influence from Christ into his Church Reas. 3 Because of the union and communion that the faithfull have amongst themselevs in Christ which is the communion of Saints and the joynts whereby these members are coupled together The bonds also of this conjunction are the Spirit Faith and Charity By the spirit they are properly conjoyn'd with God in Christ and also amongst themselves but by Faith they are properly conjoyn'd to God in Christ onely and by Charity most properly they are conjoyn'd amongst themselves Use 1. Of Consolation to all believers because they are made partakers of so great dignity as to be assum'd to the body of Christ on which behalf they may also certainly expect all good things from Christ. Use 2 Is of Admonition that we dishonour not this most holy body of Christ with our life and manners but with all our care and diligence may go about this that our conversation may be such as is worthy of them that have so neer a conjunction with Christ and his most holy servants Doct. 3. The Church in that acception of the word as she is mystically considered is one onely holy and universally Catholike These things are understood of her mysticall estate because in her visible or external estate she is neither one nor Catholike nor altogether holy These things are thus gathered from the Text she is one because she makes but up one body of Christ neither hath he more bodies but one She is holy because she is said to be sanctified and purified by Christ to wit by separation from the world by pardon of her sins in justification by renovation of our inherent righteousness in sanctification of this life and perfecting of it in the life to come She is lastly Universal or Catholike because all the elect or faithfull of all Nations and of all times and places make up but one and the same mysticall body of Christ. Use 1. Is of Resutation against Papists who wrest all that are proposed to be believed and spiritually understood of Christs mystical body unto the Popish state of their Romane visible Church which is neither one because not now the same that she was when the Apostles wrote to her neither holy because by their own confession many Popes that is heads of the Romane Church were most wicked beasts nor is ●…he Catholike or Universall because it implies a contradiction that one particular Church as the Romane properly is should be Universall in any propriety of speech Use 2. Is of Consolation to all believers because in this very thing that they are actuall believers they are members of this Church that is proposed to us to be believed and they are in the same condition as to the main business in which the Patriarches Prophets and Apostles and all the Saints were that ever lived or shall live hereafter in any place or time of the world Doct. 4. Unto th●…s Church all those benefits relate and belong that Christ hath procured for men by his death It is gathered from hence because Christ is said to have done all that he did out of love to his Church Reas. 1. Because it was the wise purpose and intention of God gloriously by Christ to communicate his grace unto certain men For else the whole dispensation of Christ's incarnation life and death had been of uncertain success or event Reas. 2. Because Christ not onely promerited this but also brings it to pass and that to perfection by his efficacy or power Use Of Consolation chiefly to all true believers For whatsoever is said of the whole Church in common is extended unto each member of the same because the Church is nothing else but a collection of believers or believers considered as gathered together or conjoyned in one body or multitude The two and twentieth Lords day Phil. 3. 20 21. Verse 20 For our conversation is in Heaven from whence also we look for a Saviour the Lord Iesus Christ. 21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself A Reason is given in these words why believers should rather follow the true Apostles than false Teachers and it is taken from the comparison of unlike things The unlike qualities are a care for the things of the world in false Teachers and a care for things heavenly in the true Apostles This care of the Apostle is illustrated by a double argument 1. From the adjunct manner which is set out to us by the similitude of Burgesses 2. From the efficient cause of this care which is faith and hope of the glory that is to come This glory again is illustrated 1. From its principal cause which is Christ Jesus 2. From the subject of it which is extended also to the body and not to the soule alone 3. From the quality of the body which is pointed out to us by a similitude with the body of Christ. 4. From the virtue and power of that efficient cause aforesaid for producing such an effect which is no other than omnipotency according to that mighty power whereby c. Doct. 1. The resurrection of mans body is certainly to be This is taught in the Text 1. In that a transmutation of our bodies is determined on 2. In that it is said they shall be made conformable to the body of Christ which by its resurrection was raised unto glory The foundations or grounds of that article are two The power of God and the truth of the Scriptures as Christ himself teacheth in his answer to the Sadduces Ye erre to wit about the resurrection now knowing the Scriptures and the power of God By the power of God the raising of our bodyes again is possible it being as easie to God to do that as at first to make all things out of nothing yea as to make man out of the clay of the earth For it is easy to conceive that the same efficient cause can again joyn the same principles which once before he did conjoyn and moreover made them all out of nothing As for the Scriptures the truth and certainty of this resurrection is expresly declared by its testimony Reas. 1. Because man was created for eternity and therefore must be set free from death which assaults the whole race of man kind against its nature that so it may again attain to eternity Reas. 2. Because

the soule cannot come to its perfect and compleat glory by its reunion with the body because it would be as it were maimed as to such faculties the operations whereof it exerciseth by the body and so in some sort it should remain as it were blind deaf dumb c. Reas. 3. Because the equity of divine dispensation requireth this that those bodies which had their own share in the labours and workes that belong unto this life should also have their share in such rewards as belong unto the end of this life Use Is to establish our faith about this truth which is one of the principal articles of the Christian faith Doct. 2. The same bodies that we had as to their essences and natures shall arise again though not the same as to their dispositions and qualities This is hence gather'd that in the Text our bodies are not onely said that they shall be transfigured by which phrase we are to understand that the substance of our bodies shall remain the same and that the outward figure or fashion or manner of its disposition and complexion shall onely be changed But also that they are said that they shall be transfigured after the manner of Christs body For Christ had the same flesh and bones which he had before and this he made manifest unto his Disciples Reas 1. Because neither reward nor punishment would have any place in the body after its resurrection unless the very same bodies were restored to men whereof they made use here upon earth before either for doing evill or doing good Reas. 2. Because otherwayes after the resurrection the party should not remain the same man determinately this man that man or that he was before Reas. 3. Because it is as easie to God to glorifie the same bodily substance that he had before as any other Use Of Resutation against such Hereticks who having almost blended their own dogmatical fictions and phancies with the true Doctrine would also have our bodies after the resurrection not to be the same but new ones even as to their substance Doct. 3. Perfection glory and eternal happinesse shall be given to believers after that in the resurrection they shall be clothed with their bodies again It is in the Text. This glory is partly in the soul and partly in the body but in both there shall be a removal of all imperfection and a communication of all perfection which shall be thought fit for every one to receive In the soul shall be the fruition of God whereby all desire of desirable things shall be in a certain eminent way satisfied There shall be also an abundantly heaped perfection of all gifts and virtues as is in the blessed Angells This glory shall also so stream forth unto the bodies that they shall be like unto heavenly bodies which is the point chiefly expounded in the Text Our body shall be made conformable c. Reas. 1. Because it is God's purpose singularly to glorify himself in that supernaturall blessednesse that is to be given unto us Reas. 2. Because Christ already glorified is not onely the efficient cause but the pattern of our glory We shall not therefore have onely such a likenesse to Christ as is between any effect and its cause according to that maxime as the cause is such is the effect But also that proportion which is between the pattern and its pourtraict Reas. 3. In order of dignity by the bountiful appointment of God believers shall next after Christ have their place together with the blessed Angells Use Of Direction that we may often set before our eyes in our meditation the greatnesse of this glory unto which we are called that so we may both stirre up thankfulnesse in our selves to God and a certaine holy contempt and neglect of all things in this world Doct. 4. This resurrection of our bodies from the dead and the glorification of them shall be by the most powerfull operation of Christ. From these words According to that mighty power of working he should transforme c. And this agrees to Christ as he is one and the self same God with the Father Reas. 1. Because it is the work of that supereminent greatnesse of power that is proper unto God 〈◊〉 1. 19. Reas. 2. Because that most wonderfull quickening of our bodies should come from the living and alive-making God who is the fountain and source of all life Therefore in the same manner it is not attributed onely to the Father but also to the Son and Holy Spirit Rom. 8. 11. This agreeth also to Christ as he is Mediator but still as united unto God essentially also as he submits himself together with the humane nature in one person to be mediator Ioh. 5. 26. and 6. 40. Reas. 1. Because it belongs to the Mediatory office of Christ not onely that by his merit he should procure life eternal to us but also by his powerfull working actually bring the same to pass Reas. 2. Because Christ as Mediator is the head of his Church from whom is derived and communicated to us the Spirit of life whereby as well our soules as our bodies are quickened our soules especially in this life and our bodies in the day of the resurrection Reas. 3. Because Christ as Mediator and as the Son of man but as united pesonally in the Godhead in the Son of God shall judge the world Ioh. 5. 27. Now this belongs to the power of the Judge that he can bring before himself and make the parties to be judged to appear Use Of Direction that by all meanes we do this as in our prayers so in our meditations and other our spiritual exercises to wit that we may behold this supereminent power and greatnesse of Christ's might as the Apostle wisheth to the Ephesians and to us as one of the greatest gifts of God Ephes. 1. 17 18 19 20. For by this meanes 1. Our faith and confidence in Christ is established 2. We will be forearmed against all terrours of this world and of Hell it self 3. With all cherefulnesse we shall recommend our soules to Christ in well-doing because he is able to performe all that he hath promised all that we seek of him and above all that can come into our thoughts Doct. 5. We should so look for this glory to come in this present life as that we lead in some sort an heavenly life ●…ven here upon earth This is it which is said in the beginning of the Text We behave our selves as Burgesses or Citizens of Heaven Reas. 1. Because where our treasure or chief good is there will our hearts be also and where the ●…cart is there will the whole man be if therefore we have our treasure and chief good in Heaven our heart will be in Heaven also and our conversation will be heavenly Reas. 2. Because all these worldly things whereabout men are busied and most are drowned in can never come in competition with the blisse of Heaven