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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	glory_n	right_a	see_v	4,351	5	3.8181	3	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 sufferings and patience of Jesus Christ so also in the life to come we shall be made partakers of his glory Rom. 8. 17. Doct. 4. Christ together with his highest dignity bath also highest power This the Text evidenceth in as much as God's right hand signifieth his power and sitting down on his right hand signifies the highest communion and society with God in this power that can be Reas. 1. Because dignity and power might so have the same degrees For dignity separated from power is no more but a dead title and therefore seeing Christ hath highest dignity and glory it followes also that he is endued with highest power Reas. 2. Because Christ is constituted Lord as well to correct governe as to preserve glorify his Church He must therefore of necessity both have the power of right and the power of strength fitting and competent for these ends For the Lord hath both a power of right and of might to exercise and put in execution all this as well immediately and by himself as mediately and by instruments or servants And this is that power that Christ professeth was given unto him in Heaven and on earth Mat. 28. 18. Now it is given to Christ and agreeth to him most properly as he is Mediator or as man assumed to the unity of one person with God but not so properly as God and therefore it is said to agree to him as he is the son of man Ioh 5. 27. Use Is of Consolation For though this divine power of Christ be terrible to his enemies yet to believers it brings firm hope and affiance and comfort because as Christ himself saith Ioh. ●…0 24. such an one hath everlasting life and shall not come into condemnation but is passed from death unto life And hither also tendeth Rom. 8. 34 35. when there the Apostle proves that nothing can separate from the love of Christ because he sits on the right hand of God Doct. 5. Christ hath the quiet and unmovable possession of this power For in this sense it is that he is said to sit on the right hand of God Reas. 1. Because he hath overcome all his enemies virtually and shall actually in his own appointed time subdue them all fully and bring them under the yoak Reas. 2. Because there is nothing on earth or under the earth can in the least trouble or molest this his possession Reas. 3. Because this state and condition of Christ is not onely immortal and free from all change by vertue of Covenant and divine Promise but also of its own nature being now accomplished according to free Covenant and such will the happiness of the least Saint be Use This also is of Consolation which though it may strike terror and amazement in the hearts of Christ's enemies yet it raiseth and rouseth up the dejected and drooping spirits of all such as put their trust and confidence in him for he sitteth on the right hand of God in power and majesty there making intercession for us The nineteenth Lords day Mat. 25. from verse 31. to 39. Vers. 31 When the Son of man shall come in his glory and all the holy Angells with him then shall he sit upon the throne of his glory 32 And before him shall be gathered all Nations and he shall separate them one from another as a shepherd divideth his sheep from the goats 33 And he shall set the sheep on his right hand but the goats on the left 34 Then shall the King say to them on his right hand Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world 35 For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in 36 Naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me 37 Then shall the righteous answer him saying Lord when saw we thee an hungred and fed thee or thirsty and gave thee drink 38 When saw we thee a stranger and took thee in or naked and clothed thee IN this place the acts or procedure of the last day are expounded The parts are two Christ's coming and the end of his coming which is the last ●…udgement In this last judgement 1. The preparation thereto is described 2. The execution of the sentence In the preparation Christ's majesty and glory in which he shall then appear is c●…iefly here set down 1. From his train and attendance that shall wait upon him consisting chiefly of the glorious Angells 2. From his glorious Throne 3. From the effect of this coming to wit to the gathering of all mankind together and separating of the good from the bad The sentence to be pronounced is twofold 1. Of salvation to the good 2. Of condemnation to the evill The sentence of salvation is declared 1. From its causes 2. From its adjuncts The principal cause is God's good will which is shewn 1. From the effect of that grace or favour that is the cause of our salvation which is the blessing of God 2. From the relatiou that thence ariseth which is that of a Father giving an inheritance and of a Son 's receiving the same 3. From the adjunct of time that this salvation was not then first appointed for them but prepared for them from the beginning of the world The adjunct signs also whereby this salvation is declared are good works which by the Trope or borrowed manner of speaking called Syne●…doche of the special put for the general by the learned are designed by the works of mercy and are amplified by that relation which these works have to Christ himself whilest they are exercised towards his members The sentence of condemnation is quite contrary to the former handled by the comparison and proportion of like things The execution of the sentence is briefly set down in the last verse of this Chapter Doct. 1. The universal or general judgement is most certainly to come to pass This judgement is called universal that it may be distinguished from that particular one which in some sort is exercised on the greatest part of men even in this life upon every one in particular when they pass out of this life For this comprehends all men together and therefore is called universal It may be also called universal or understood so because in it upon all mens and angels deeds and matters generally without exception sentence shal pass It is also called the last judgement because after it no new judgement is to be looked for but the execution of that judgement only shall follow upon it Reas. 1. Because before that time the judgement of God towards men is not compleated and fully perfected because in this life through God's forbearance and long patience evill men in joy many good things and good men are oppressed with many evills From this consideration many of the very Heathens themselves collected that

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

rewards and punishments were more justly and equally to be distributed where it should be ill with evill men and not well at all and should go well with good men and not ill at all Which reason seems also to be confirmed by our Lord himself Luke 26. 15. and the Apostle Paus 1 Cor. 15. 19. Now after this life while the Soul remaines separate from the body the judgement of God is not compleat nor fully accomplished because it is not passed upon the whole man in his full being as he was in this life while he committed the things that were to be judged Therefore another and fuller ●…udgement than that on the souls departed onely followeth to be looked for which is this last judgement and shall be certainly in its own time Reas. 2. It is most convenient agreeable to Gods glory that God in by Christ in a most glorious manner should make manifest before all as well Angels as men as well his mercy as his justice that he might have the publick and solemne glory of both mercy and justice and this is the thing that at that time is topass come in that universal and last judgement Reas 3. This belongs also to the glory of God the joy of the faithfull and just confusion of the unfaithfull that before their faces they may see the promises and threatenings of God almost perfectly and accurately fulfilled not onely particularly on their own persons now in the body as before death but universally upon all others both men and Angells Which shall then onely be when this last and universal judgement shall be held Use 1. Of Information that we take care to have our faith and hope solidly confirmed and strongly rooted about this article least we be any wayes troubled with prophane blasphemies and mockings of Infidells and Heathens who first cast downe and trample upon the profession of this article by their life and manners and then also by words and speeches fight and dispute against it Concerning whom we are admonished by the Apostle St. Peter 2 Pet. 3. 3 4. c. Use 2. Of Admonition that with all fear and trembling we watch over our wayes as those that certainly mind and look for the day of this judgement 1 Pet. 1. 17. 2 Pet. 3. 11 12. Doct. 2. Our Lord Iesus Christ will be Iudge in this judgement Reas 1. Because it belongs to his Kingly office and power whereby he was made Lord and King and had all judgement committed to him Reas. 2. Because Christ is he from whom and by whom the faithfull have salvation adjud●…ed unto them even in this life and from whom also unbelievers have death adjudged unto them Now it is the same judgement that in this life both wayes is begun and in the last judgement shall be fully manifested and perfected Reas. 3. Because at that time it is that Christ should fully and actually triumph over all enemies and opposite power and crown all his own servants souldiers and adherents And this is most conveniently and gloriously done in forme of publick and solemne judgement Use Is of Consolation chiefly to the faithfull because they shall have him for their Judge whom they received for their Redeemer Justifier Sanctifier and Intercessor or Advocate from whom therefore they may with all confidence expect all good Doct. 3. Christ's glory at that time shall be incomparable It hence appears from the Text that if the Angells so glorious shall then be his Ministers of State and attendants and his Throne with all the rest of that procedure shall be so glorious it mmst needs be that Christ himself be excellent in glory above all that we can think of Reas. 1. Because the exercise of this judgement belongs to the manifestation of Christ's highest exaltation Reas. 2. Because the very end of his coming was to give glory to such as sought God in him It is fit then that Christ appear in greatest glory Reas. 3. The majesty of the supreme Judge of the world and the terror and confusion of his enemies that they must be put to require that he should come clothed in the greatest glory Use Of Consolation to the faithfull against the crosses and contempts they are liable to in this world together with Christ because as now they are partakers of the cross of Christ so then they shall be partakers of his glory Doct. 4. In this judgement the condition of the godly and ungodly shall be quite unlike and opposite one to another This is taught in the Text by the separation of the sheep from the goats by the right hand and the left by ●…ome ye blessed and go ye cursed Reas. 1. Because there is a great unlikeness and opposition in the lives and wayes of the godly and ungodly while they are in this world Reas. 2. Because there is a great dissimilitude or opposition between the promises that belong to the godly and the threatenings that belong to the ungodly Reas. 3. Because there is great disparity and opposition between the manifestation of greatest mercy and of greatest execution of justice Use Of Admonition that we separate our selves from ungodly men as much and in such manner as we can that is if we cannot separate in places yet in internal affections as well as external conversation we should be as unlike unto them as can be in that wherein they are ungodly Doct. 5. The cause of any blessing to the godly is the mercy of God but the cause of any ca●…se to the ungodly is their own sault This is clear in the Text when the godly are called blessed of the Father But the ungodly barely are called ye cursed not of the Father nor from the Father nor from God because though it is God that curseth them yet the first cause of this curse is in their sins Reas. 1. Because all good is from God who is the greatest good and chiefly good in himself But all evill of punishment ariseth from evill of fault and this evill of fault is from the creature it self breaking the Law and Order that God hath set to it Reas. 2. Because the blessing of life is the meer free gift of God but the curse of death is the reward or wages of sin Rom. 6. 23. Reas. 3. Preservation from the curse which is by Gods favour is necessary for our blessing but to incur the curse there is nothing more needfull but onely to neglect or contemne that way that leads unto the blessing Use Of Direction that we may alway give God the glory in every good thing that we either have or seek or look for and alwayes blame our selves for any evill that befalls us Doct. 6. The blessing of the godly consists in the communion that they shall have with God in Christ and the curse of the ungodly in the separation of them from such communion This is plaine in the words come ye blessed and go ye cursed Reas. 1. Because this is the end whereunto all

Supper their progress and advancement Use Of Direction how we should make constant and perpetual use of our Baptisme to wit if we take occasion often to meditate on it and the graces of God sealed in it on God's part and our return of universal obedience sealed too on our part and of the favour God did us thus solemnly to receive us into Covenant with him and into his Church the true confederates of God or number of them that are saved by Christ and if from this faith and belief thus sealed and continued we more and more study to take care in all things to walk worthy of this condition and to glorify God in Christ as becomes and as he requireth of us Doct. 2. In Baptisme by washing of water our adoption ●…ustification and salvation is sealed to us This is hence collected in that our union in the forme of Baptisme is designed to be with the Father Son and Holy Ghost for sealing our communion in those benefits which flow from this union And we are properly adopted by the Father justified by the Son and sanctified by the Holy Spirit Reas. 1. Because these three are directly necessary for us that we may have true entrance into the Kingdome of God For 1. We must be accepted of as God's children that he may be our Father which is by adoption 2. We must be freed from the guilt of sin by which we are separated from God and this is done by justification 3. We must be cleansed and purged from the remainders and corruptions of sin whereby men are made unfit to injoy God and this is done by sanctification Reas. 2. Because the washing with water in Baptisme designeth and some way respecteth our cleansing as well from the guilt as corruption of sinne whereby we were made strangers to the estate of the Sons of God that thence it may appear that now by grace we are adopted justified and sanctified Neither by any other visible sign could these things so conveniently have been shadowed out as by the washing of water because both of its owne nature it hath a principal fitness to cleanse and amongst all Nations it is ea●…ie to be had at hand and then also it had been before sanctified under the Old Testament for such uses Use 1. Of Information how greatly we ought to esteem our Baptisme wherein so great benefits or blessings spiritual were first sealed unto us Use 2. Of Direction that upon occasion of seeing Baptisme administred at any time we both with all devo●…t meditation on our own Baptism lift up our mindes unto the lively apprehensions of these blessings of our adoption ●…ustification sanctification namely and withall think upon what is due to God from us for so great benefits and what we engaged in and by our baptisme to perform in all manner of holy thankfull and Christian obedience Doct. 3. Those saving blessings which are signified in Baptism do not properly depend on the washing of water as to their reall efficacies but on the operation of the Father Son and holy Spirit This is hence gathered because by these words of the institution our hearts as it were are commanded to be lifted up that we may look for all the grace and efficacy of this Sacrament out of heaven from Father Son and holy Ghost Reas. 1. Because the Sacramental signs are no causes of grace neither principal nor instrumental by any virtue or efficacy that is either inherent or adherent in themselves that is are no physical causes as the phrase is us'd receiv'd in the Schools about this point but onely moral and in a moral way put forth any vertue they have to wit in as much as they seal onely that which God the Father in the Son and by the Spirit worketh in us Reas. 2. Because our ●…ustification and adoption which consists in the remission of ●…ins and accepting of us into favour are moral effects of their own nature and not physical and therefore cannot by any meanes be otherwayes produced than morally Reas. 3. Because it can no way be conceived how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects seeing themselves are but corporal and therefore can onely work physically upon th●… body Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes as well in the Old as in the New Testament but this is onely in the moral sense aforesaid and by trope or borrowed speech because of the union or relation of likeness that is between signes and things signified by them from which union or relation of likeness grounded partly on the analogy between the things themselves and partly but chiefly on the divine institution there ariseth in common manner of speaking almost such a mutual interchangeable giving or communicating of the attributes or qualities of each of these to the other as is found in Christ between his human divine nature because of the hypostatical or personal union between them Though otherwayes there be no other union here but of likeness and proportion between the signe and things signified or sealed when the signes are rightly used which performance or making present of the graces signified depend wholly on the truth of God's institution and promise and that in a moral way as was said before not properly physical though this Sacramental union was devised by School Divines or mistaken and imagined physical for maintaining their corporal presence of Christ's body in propriety of words or their monster of Transubstantiation And all forsooth because the things that are proper to the signes are sometimes attributed to the things signified and countrarily the properties of the things signified are attributed to the signes The true reasons and manner whereof we have sufficiently explained Use 1. Of Refutation against Papists who in som●… sort turn the Sacraments into Idols while not by ●…rope or borrowed speech which is usual as we have declared but in propriety of words they give unto the the signes and external elements such things as are proper unto God Use 2. Of Direction that in the use of the ●…acraments we lift up alwayes our hearts and by faith and devout desires look for and seek from God such divine blessings as are represented by the outward signes Doct. 4. All and onely such are to be baptized as are the Disciples or Schollars of Christ that is that are of his family before and as it were his housholders and th●…refore fit to be solemnly declared and enrolled for ●…uch This is hence gathered because the Apostles are here commanded first to gather Disciples or Schollars unto Christ out of all Nations and then to baptize them after they were made such Reas 1. Because the Saraments are appendices of the Word so that they are often understood under it in Scriptures to wit when the Gospell and word of the Kingdome are onely mentioned because they are appendants and connexed to it