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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	law_n	zeal_n	zealous_a	17	3	8.7768	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75847	Gospel publique worship: or, The translation, metaphrase, analysis, and exposition of Rom. 12. from v.1. to 8. Describing, and prescribing, the compleat pattern of gospel-worship. Also, an exposition of the 18th. chapter of Matthew. To which is added A discovery of Adam's three-fold estate in paradise, viz. moral, legal, and evangelical. / By Thomas Brewer.	Brewer, Thomas, fl. 1656.	1656 (1656)	Wing A4429; Thomason E1654_1; ESTC R208992	154,122	337

it may be objected with the Jesuits and other Hierarchians that Christ there forbiddeth onely tyranny pompous and vain-glorious Titles and Master-fulness over Inferiours and not the superiority over other Ministers I answer First that I hope they will not more destroy the generals of Truth and light of natural Ingenuity than the Jesuits themselves of Rhemes who in their Annotations on Luk. 22 24 say The Apostles perceiving Christs departure from them and his Kingdome to be neer as infirm men and not yet endued with the Spirit of God begin to have emulation and cogitations of Superiority one over another which our Master represseth in them by Exhortation to Humility and by his own Example that being their Lord yet so lately served them They as Expositors of the Scriptures minding their scope and apparent truth suffered themselves with the Pythonisse Act. 16.16 17. To speak the truth though it utterly destroy their and their Holy Fathers Kingdome and they as Antichristians and men of scared Consciences presently after contradict the Truth and themselves adding Not forb●dding majority or superiority in them but Pride Tyranny and Contempt of their Infer●ours How can these Jesuits brook their name without a metathesis of s and u and b set in the first place of s then indeed they with the Jebusites are treaders of Mount-Sion the most holy place of Jerusalem under foot Rev. 11.2 i. e. professing possession of Mount Moriah yet being true Intruders thereinto and blind and lame contradicters of themselves and the true David and King thereof and contradicted and destroyed with their blind and lame gods THE scope of Rome 12.1 to 8. is exactly yet summarily to describe teach and effectually to charge the matter and manner of Gods instituted Worship as is expressed v. 1. in the general and v. 6. in the particulars Those two Verses are also expresly connected by causal and illative Conjunctions which are the absolutest Connecters of the Connection of v. 4. with 5th and 7th with 6th and 8th with 7th there can be no doubt Now the soul and sinews being of the same body the flesh and bones cannot but be granted to be of the same also neither is the encorporatedness of these 8. Verses onely literall but especially reall each without other being maimed and all joyntly yielding an excellent description and charge of Gods Worship the Root in v. 7. and 2. giving life to the body in v. 3 4 5. and to the branches v. 6 7 8. the body giving sustenance and sustentation with the Root to the Branches and the Branches shewing the Heavenly Fruit of both Let the words be observantly read and a sense worthy the Scripture be conceived and the matter being the same with the second Commandement and yet being very imperfectly delivered but in this place and here also in the common sense and I cannot but think that the Understanding and Ingenuous will find an admirable conciseness of such a large matter a clearness in this dark and s ecial point of the Word yea a pleasantness in what is most harsh to Nature as being not onely above it but mainly intended to thwart it and to proclaim and constrain God's absolute Will to be submitted unto as to the Lord and Ruler of all the Fall also of Adam and the most abominable sinnes ever since were there-against and all desolations thereout and the yet prevailing Antichristian sinne assisting in oppositeness thereto and usurpation thereover The drift therefore of the Holy Ghost being herein to preach and press preciseness in the matter and distinctness in the manner of God's speciall Worship The latter of this place and the rest of this subject must have their spirit from hence which also will not onely easily but excellently sort therewith and better than with any other and though the manner or order of any thing cannot be shewn but upon supposition of the matter known or in the shewing to be withall made known yet when the Apostle cometh v. 6. to assume and conclude his intent in the premisses v. 1. to 5. he seemeth to have supposed and intended onely the distinctness of the Church states by their peculiar Functions and the order of exercising them in the Church Assembly onely in the handling Paul after the excellent Scripture-manner interlaceth the peculiar vertues of three of the Offices which were hardest to be known leaving the other two easier to be by the like course understood as on the other side he expresseth his main drift of charging the distinctness of the Offices and their Functions onely in the two first leaving the like to be supposed in the other three so that it is expresly proved that the Offices are distinct v. 6. which after are expressed to be five In the Inference therefore of v. 6. is the drift of the Holy Ghost expressed which is the Soul and Life of the whole Context upon it therefore we are to stand as we use to do on the parting of the Branches from the Body of the Tree for the best finding and gathering the Fruit of the Tree whereby the Nature of the Tree and Intent of the Planter is best to be discerned that therefore saith We having then gifts or since then we have gifts according to the grace measure of Faith v. 3. that is given measured v. 3. different divers or distinct whether it be Prophesie the estate or ability of a Church-Prophet or both according to the proportion measure v. 3. gift v. 6. of Faith grace v. 6. 2. Of the Interest in Christs body v. 4 5. or Worship and Will of God v. 1 2. He seemeth to have left the speech very imperfect yet therein he most excellently perfecteth the drift of the Holy Ghost affirmed that is to prove a distinct observance in the offices and not to provoke unto vehemency in the execution which will undoubtedly follow this distinct discerning the speciall intent of Gods zealous and jealous distinguishing them Secondly it suiteth with the ten times greater care that is taken throughout the Scriptures that Gods Worship should be observed according to his Precepts Statutes or Institutions or Laws and Zeal that is used in the reproof of the contrary than that a zealous Worship should be given him Thirdly he therein well observeth the order of the Commandements in more regarding the second then the third And fourthly the order of Nature which first and more regardeth the truth of the matter then the measure And fiftly his own scope intimated in the five former verses and oft expressed to take care for Gods Worship of his Word v. 1. of his Will v. 2. of his apportioning v. 3. of his disposing v. 4 5. of his divers giving v. 6. and of his exact distinguishing v. 6 7 8. more than for the measure thereof Sixthly he well preferreth the maine of the matter before the exactness of words yea than competency but in this case of endangering the proper scope of the place which would have been

Disseparatists Jude 19. or proper Brownists or makers of offences or soul-killing sins more then the word hath made and makers of division or separation thereupon even from true Christians yea true Churches which the word never allowed nor instituted the former which is the 5. point is practised in the said un-Mosaical uncivil un-Messiacal and antichristian courses opposite to Christs instituted Church-order Mat. 18.15 in all the eight points thereof especially to this convincing course our fift part and the sixt of which next in both which abominations and false Church-orders are practised by true Churches in their members telling each other of each others faults main and mean and thereupon separating the reproached as vile Heathens and Publicanes at one hour with the same and reproach raised as if their so reproaching were a judicial tryal and that an authoritive sentence and that a soul-killing and disbrothering execution even all four so soon as the first is spoken by the reproacher yea as if all were done in himself so soon as it is suspected by him Secondly in both these desolations are practised against Christs said instituted membral course of four degrees i. e. 1. certain knowledge 2. due convincing 3. resolvednes of his irrepentance and 4. thereupon proceeding in an executory course of taking Witnesses to testifie it to the Church which onely hath discommunicative power that it may duly separate the otherwise uncurable brother for those four are slighted omitted and rejected by this rejecting or rejectible course and spirit which the word termeth desolating Thirdly confusions of the successive order of these four degrees is practised in one Church-members separating censuring testifying and lastly upbraiding another with sin and in his neglect of Christs precise order prescribed him herein Which 3. practises of 1. abominations or false institutions 2. of desolations of true Institutions and 3. of confusion or Babelism are severaly at least joyntly the quarto modo properties of Antichrist either publike and stative viz. of a false Church-state or personal and membral viz. of the possessed with the evil Spirit of Antichrist 1 Joh. 4.3 whether of Professours at large or of Christs Church-worshippers in state though unmortified in affections and actions especially in matters of the fift sixth and ninth Commandements which the sixth and next point will plainly and plentifully shew This sixth Jngredient into this Divine Saint-healing Medicine is brotherly and tender privacy in all the rest in these words between thee and him alone This therefore sorteth with all the rest in their joynt proper soul and of this whole Chapter viz. in meek-love-mercy and in opposing their and its opposites viz. proud-rail-racking the three parts of both those words answering to the three said distinct parts of this Chapter the former in the positive respect the latter in the opposite The two first parts of the former expresly the last part inclusively in the last part of the latter and the two first parts of the latter word inclusively in the two first parts of the former the last expresly in the last part of the Chapter from v. 20. This sixth part of this soul-saving and sinne-purging sealed receit Job 33.16 sorts also with the other five in their divine and word-holy body as they are instituted parts of Christs Scripture-worship so that the omitters and slighters hereof are Desolators of that Divine Worship and the practisers of any other in its stead though in their conceit much better are abominators thereof and the disorderly users thereof are confusers thereof and so sorters with that Babylon i. e. confusion that abomination and desolation Dan. 11.31 12.11 Mat. 24.15 Mar. 13.14 called also that man of sinne that sonne of perdition 2 Thes 2.3 that Usurper over and Opposer against all called God v. 4. Dan. 11.36 that Antichrist that Beast that Abaddon c. and so gross breakers of the first second fifth and sixth Commandements The gross and flat opposite to this part both in that soul and this body is one Church-members reproaching and speaking evil of another which also in a fifth respect is the proper and prime breach of the ninth Commandement viz. as it tendeth to his discredit for it breaketh the first as it usurpeth over opposeth against Christ the Institutor of that order and means and the commander and commander of that meek-love-mercy and against God his Father and sender It is a breach of the second in all the particulars of this second respect of this sixth Ingredient especially as it forsaketh and desolateth this part of Christs Church-Discipline and erecteth a false one in its stead and so abominateth it and sinneth in the like transgression with Adam who did yea could sinne onely in matter of Divine Institution for when by his shame his sinne was shewn God thence concludeth that he had eaten of the forbidden Institution Gen. 3.10 11. and as it usurpeth over and opposeth against Christs Church-power authority and jurisdiction instituted for as it proudly deposeth or opposeth the persons enrighted thereto and practising thereof it breaks the fifth and as it ariseth from anger malice or an evil mind it breaks the sixth Commandement Matth. 5.21 to 26. If it be above just cause and onely inward it is against the first degree of v. 22. If it extend to external insinuations and general reproaching it cometh under the 2. degree of that sinne and judgment but if it proceed to the least sort of particularizing of matter of a brothers discredit though it be but of his wisdome it is expressed to be of the highest sort of sins and judgment at least of that Commandement yet Jam. 4.11 12. expresseth it to be a reproaching and censuring of the Word of God it self and an usurpation of Gods Law-giving Supremacy and an opposition against God that is alone able to save and to destroy and thereupon thundereth against this reproacher with Who art thou that judgest another brother which last word is expressed v. 11. and sheweth the true nature and high degree of this sinne of reproaching without it the other two parallel places of Matth. 5.21 and 18.15 were not its true parallels and without this peculiar institutedness or instituted peculiarity of this privacy in present consideration the other two would seem somewhat harsh In brief mark the holy institutedness of this sin-hiding or rather sin-healing privacy Mat. 18.15 the holy estate of a brother in all three places the holy nature of the Law Jam. 4. and of Christianity Matth. 5. and the oppositness of Antichristianity to all three even in falsness of institution against the Gospel and in evilness of order against the moral Law and of nature generate and regenerate against the first and second Adam and their Posterity and you shall therein see the heavenly vertue of this privacy and hellish vility of its privative in dealing with our brothers sins even that the former is an healing and the latter an helling of our brother and his

sins sores and sorrows and that the former is that submissive and serviceable two-hornedness of the Lamb Rev. 13.1 and of his Lambs or Babes in this whole Chapter and the peculiar Spirit of Christ his Gospel and Gospellers throughout his Word and the latter that deposing and opposing two hornedness of the Beast ibid. of that Man of Sinne 2 Thes 2.3 4. of that abominable or vile one Dan. 11.21 31 36. and 12.11 The 7. and 8. Ingredient having been handled before are by our Author here omitted FINIS A DISCOVERY OF Adams three-fold Estate in Paradise viz. Moral Legal and Evangelical handled in three several Methods To which a fourth i. e. his Heavenly Estate as an inseparable relative and as the Complement of the former three is added Wherein also is shewn that Gods Dispensations have been under the said four-fold relation to his Posterity ever since Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Gal. 3.24 Wherefore the Law was our School-master to bring us unto Christ that we might be justified by Faith See Rom. 2.14 15. LONDON Printed for Henry Eversden at the Sign of the Greyhound in Pauls Church-yard 1656. A Discovery of Adams three-fold Estate in Paradise viz. Moral Legal and Evangelical c. The first Method GOD created man perfect in nature perfect in goodness which enabled him to a perfect obedience to the Will of God and with him in him also created The Instinctive Natural Morall Law and did not impose any absolute command upon him but what in the Creation he had adopted him for and given him ability to perform Else had man been made an imperfect Creature which God being a perfect Entity and infinite and absolute in perfection could not do and indeed it had been against his Justice Wisdome and Love to create the whole Species of mankind to condemnation in and by the principles of Nature and Moral unadequateness of his instinctive and imposed Law and innate vertue For the Instinctive it needed but serious consideration it being so immediate to Gods original creative act in his Rationals and Legals in whom he had immediatly created the Moral Law and the institutive Laws were imposable by a Natural Right though more remote yet they being proper adjuncts to Gods instinctive are parts of the moral Law i. e. of the second Commandement even in the particulars Therefore God imposed the whole Paradisal worship on man by his creative right which see in the ensuing Table of Institutions This done all Gods natural creation was compleat in the addition of Gods natural cultives to his instinctive Law but immediatly therewith did God also add thereto an heavenly typicalness as a divine Sign of Heaven and all its particulars attainable by mans fulfilling them as such by his innate vertue which as the case then stood was impossible The Natural Law was created with man which appears by Cains knowledge of his murther to be a sinne as is manifest by his denyal of his brother before the Law published Gen. 4. also Rom. 1.19 20. chiefly Chap. 2.14 15. Yet was not this a prohibition with a penalty nor an imposed Law or institution but only proposed to man to accept or refuse and if accepted then to be as a thing conditional for life upon performance or death in case of fayling as in Gen. 2.17 appeares For in the day thou eatest thereof thou shall surely dye And in the 3. Chap. and the 3. ver Ye shall not eat of the fruit of the Tree in the middest of the Garden neither shall ye touch it lest ye dye As if God had said I do not impose this as a command but onely propose it with this condition That if thou do'st undertake to keep it as a Law and not perform it thou shalt dye but performing it thou shalt live Otherwise had God been the Author of his Fall in giving him a Law beyond his instinctive power of obedience Yet it being accepted so it became a Law of works unto man for his more then created life in heaven or death in hell And more particularly The Tree of Life was planted by the Tree of Knowledge implying life was the reward to the performance of this Law and death the penalty as before expresly denounced for the breach Josh 24.19 20 to 28. is a resemblance of this Covenant Thus these were Signs and Seals Sacramental as Livery and Seisin of a Spiritual Estate the one of Heaven the other of Hell Proofs of the Paradise Law of Works or first Covenant First from the relation between Heaven and Earth Gen. 1.1 Secondly from its relation to the Gospel Gal. 3.21 c. Thirdly from the institution of Paradise its Ruling and Sacramenting Ministry and Ministrations typically relating unto Heaven by Gods Institution expressed in the Tree of Life i. e. Heavenly and Eternal Life Fourthly Rom. 5.14 Fifthly 1 Cor. 15.45 c. Sixthly 2 Pet. 1.4 Divine Nature Seventhly 2 Cor. 13.5 Know ye not your own selves how that Jesus Christ is in you except ye be Reprobates Eighthly Rom. 8.3 with Gal. 3.22 23 24. Ninthly Phil. 2.6 to 11. with Act. 4.12 The first hereof viz. the tree of life first in time nature and dignity entred man into a heavenly state But because it was conditional and gave not an answerable heavenly nature which the Gospel Sacraments do Adam was mistaken in his conceited power of obedience For Adam not being as yet acquainted with Faith and the Gospel righteousness that being not mentioned till the end of that day which was after the fall but onely looking upon his own facile native obedience of the Moral Law and not observing the dative and instinctive power cocreated to the performance thereof and of that onely thought he could as well by his own ability do all that could be proposed although in stative righteousness as he had done all that was imposed And therefore not doubting his power of obedience nor fearing the penalty nor any prejudice that could be due to the failing part or non-performance thereof and looking upon the promised prize of a hevenly life as clear gains did accept of this proposition and out of his own abilities without desire of assistance of heavenly power though in a heavenly work did undertake the keeping and observance of this Law as indeed there was no reason in nature to the contrary The first Covenant Gen. 2. in the Tree of Life is enlarged in Lev. 18.5 But the Angels of mentity of light thence JOB calls them Luciferians and order conceiving man coming into the son-like state and thereby in a condition of greater excellence and of priority and of precedency of them did envy him and that their conceited happiness of his which ambition pride and envy spurr'd them to an immediate practice for the ruine and downfall of man for they being servants

and not sons of heaven and therefore in their created nature they not knowing the far higher estate of Christ and his body of Saints Gods destinate heir of heaven conceived Adam able to have performed the condition and therefore also conceived that he had been positively established by God to have been the heir of heaven and so their immediate Lord and Master which in their nature was intollerable and scornful and in God conceived it to be injustice want of love and contempt of them and therefore would neither serve him nor his new adopted Son and left their service and their first estate Jude 6. and wrought all mischief they could against him But having no power against his person they practised against Adam and Eve and being faln from their created estate experimentally felt and discern'd both good and evil which al●o Adam did after his Fall though before neither of them did but good onely Now by this consequence of the Law they perceived the nature of the Law and that man was thereby ruinable as well as they and therefore set all their wits and powers on work to contrive their breach of it and ruine by it And accordingly poor man his legal or rather Gospel weakness was such that his former supporter his created power onely enabling him to the observance of the moral-Moral-Law and not reaching this which was of a more heavenly nature he was no sooner attempted then overcome God then curst the Serpent Gen. 3.14 15. and put enmity betwixt man and him but before he denounced the Sentence of the curse due to man for this breach of the first Covenant for the support of weak frail and dejected man at the declaration thereof God first shewed him a glimpse of the Gospel in that he gave him a promise of mercy Gen. 3.15 and enlarged Gen. 17.6 7. and full assurance of a second victory in Christ which by Isaiah Jeremiah and Daniel is called the second Covenant and thus comforted v. 15. then let him know his punishment ver 16. to 19 22 23 24. This glimpse of Justification by Faith in Christ and its cultive seals of salvation the Sacrifices Gen. 4.4 founded Gen. 3.15 is the Center and Circle of the Gospel glancing upward to God for the good of his Saints and downward to hell and its hell-hounds and forwards to man two ways The first is properly to shew God as before the Creation The second in The third after it And the fourth in a mixt way of all three Gods Gospel stating man in personal Faith and its Cultive Order ensighted and enrighted him in God as Unus binunus trinunus and quadrinunus the first before time the second at it and the first week the third as at and after the end thereof the fourth as in an irregular way occasioned by mans irregularity in his breach of the Law In this fourth respect we are put by effect and à posteriori to consider of all four and enabled thereto by the third enrighted by the second and effected by the first We must therefore ascend from the fourth gradatium We had no right thereto but by the Law nor might but by the Gospel in part but not in height but by heaven nor every way but as fallen by the Law and in a mixture of both in the whole passage through the wilderness of regeneration wherein we are to look to Abraham shewing and shewn by the first notion of God to Egypt taught by the second to the Tabernacle resembling the third and to the fourth even to seek and search for the three simples in the mixt portion of Inheritance and potion of health gropingly thence to Christ and gripingly after but we shall never grasp our fill but in Heaven compleat Man had not power to fall in his natural condition by the natural Law GOd is a pure and perfect entity that cannot will nor work any thing but like himself for natural perfection as the Beasts were in sensibility perfect till mans sinne brought also on them a curse and depravation of that perfection because intentionally made for him and by donation given into his hands Gen. 1.26 28. The Text expresly saith Man was made after his Image Now God could not work will or incline to ill Therefore nor man to any thing that God had impos'd and positively forbidden him for if man was made after the perfect Image of God in things natural then he could not in natural things more offend then God But God could not therefore nor Man If Adam could in natural things offend more then God then in natural things Adam was not made after the perfect Image of God Again God's intention was to contrive man to heaven else his Decree for Election or Damnation was not eternal and to that end proposed to him a new Law with the condition of Heaven in case of observance and Death and Damnation upon the breach which was proposed to him to undertake it or not to undertake it But in hopes of the prize of Heaven and presuming of his natural power not knowing it was a heavenly work did undertake it and the condition thereof was to do or suffer and then and not before then came the free will of man to do good or ill That the Churches of England and Rome maintain as their received opinion and at the Creation as pretended but then as before is proved had man no power to ill Now this second Law was propos'd and not impos'd for it had been injustice in God to have impos'd such a Law upon man as was impossible for man to keep which this was being spititual and man meerly natural except he had likewise given him ability to have kept it which he did not That it was spiritual appears by the two Sacramental Trees of Life of Knowledge that were not real life and knowledge but onely signes thereof therefore Sacraments And therefore by this it appears that this Law was meerly proposed by God accepted by Man and so became federal and a binding Contract betwixt God and Man and therefore is called the first Covenant To work any man to understand this at the first press not upon him the proposition and liberty to undertake or not to undertake the keeping of this Law but first let him understand the condition to do or to suffer Which understood he will reply that doing or suffering was impos'd th' one being necessary to man and then it may be best made to appear that it was the acceptance and Covenant of man to do or suffer that made it a binding Law unto him The general opinion is that man had power to keep this Law and power to break it Answ No Adam had no power to will or do evil because malum is privati●um non ens inessibile incognosibile inagibile impossibile Therefore malum being non ens to do ill is to do nothing power to do nothing is nothing in power which rather implyes a want of power

faithless By my terming the Gospel in this respect another Law of Works and by divers other passages herein I clearly shew the true nature of the Law of Works as our second estate in hand and as opposite to the gospel and also of the gospel and so the true difference between them i. e. in Gods absolute free powerful and saving efficacy promised and performed in the gospel but not in the law yet have they both the same heavenly estate though the Law have it onely in and by Divine Sacramental instituted Covenant and the gospel have it by Christs taking it on him and compleating it and imputing that compleating to us and infusing its Divine Spiritual and incorruptible nature into us in all its kinds and imparting its happiness in its true nature and true hope of all their perfection in degree which is the difference of the fourth and compleat heavenly estate from the two other of all which three relative estates of mankind the first and natural state is the real subject and personal hypostasis without their abrogating the law of nature summed in the Decalogue in any part but onely sanctifying it HEaven is Gods compleat Divine Kingdome compleating our three other head estates into an higher diviner and more heavenly and spiritual degree than is proper to their own nature It is 1. subjective native moral instinctive c. Gen. 1.1 2. Projective stative medial decreative institutive distinctive c. as in our second head 3. Ejective dative medal recreative modal pertinctive constitutive restitutive c. as in our third head and frequently in the gospel 4. Objective rative metal perbeative attinctive contentive c. as in this fourth head In a word it is the sub-object i. e. the main prime proper sole adequate object of the Trinity the first-last subject of all divined or godded the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-last godded or object of the god-head For it was the first father or Creatour of time Gen. 1.1 In the beginning God created Heaven in the beginning of time which is mensura rerum heaven then being the first res which God any way created and a measure being an instrument whose essence as such is in its use it gave the being to time and God to heaven before which there was properly no time but onely eternity For though man the Law Christ the gospel their spiritual gifts graces and glories be in time and since the Creation of all other things become heavenly and so all things of heaven and so compleat heaven was not the first Creature yet that gain-sayeth not my assertion that the third heaven was the first object or creature for gradus non variant sed ornant specient degrees adorn but alter not the kind of things But how was it the first subject since till after the whole other Creation it had no adjuncts created the want of which destroys its subjectship the essence of a relative as such being in its correlative as he is no husband that hath no wife c. The Angels alone make sufficient answer but our Father which art in heaven and heaven is my throne c. make a fuller and master and servant make a true and competent family though the masters wife and children make it compleat and the Angels are Gods houshold servants Heb. 1.7 and God begetteth adopteth and marryeth Christians the distinctness between God and Christ here needeth not How the Law was an adjunct of heaven is more doubtful yet is it shewn that its state was heavenly and that its sacramentalness of heaven estated them in that heavenly estate for and to whom it was so instituted by the author and order of heaven and its holy signs now then all things heavenly are adjuncts to heaven as to their subject but farther it is that state whereby we are enrighted to heaven it being fully accomplished by Christs death and resurrection imputed and published to us and received by us and so the law giveth us our heavenly estate and the gospel the answerable nature of the compleat degree of both glorified heaven is but the Apex Meta Butt the highest and utmost degree yea and the first and lowest station and foundation whereby both the law and gospel are evident yea eminent adjuncts to heaven they therefore being now made ours who were before onely natural men yea the first and legal Covenant was made with and by us onely as natural men our persons are now also of the nature of that estate and Covenant and therefore heavenly and therefore also our persons are now adjuncts of heaven and of an heavenly estate thereby and of an heavenly nature by the gospel all which three are encorporate and compleated in heaven wherefore these four thus encorporate make up the first-last encorporate and compleat godded of the godhead yea our natural legal evangelical and celestial estates and cases being thus encorporate and compleat make up the glorious and adequate crown heart heir and glory of heaven in the first-last deep-high largest and compleatest state and sense we being considered as relatively united unto Christ the relative person of the Trinity and therefore with the whole Trinity it self than which more cannot be said of true and perfect happiness in kind my proper and immediate aim but it 's hyperbole transcendency of glory joy and precious benefit is not to be known nor uttered in this life God in the first words of his Word saith In the beginning God created heaven which Christ minding said In my Fathers house there are many mansions Pallaces for his sons Joh. 14.2 which Paul calleth the third Heaven 2 Cor. 12.2 and Paradise v. 4. which is expressed to mean Gods eternal kingdome of heavenly life and glory Rev. 2.7 and 22.14 especially Luke 23.43 which is evidently and eminently mentioned in the Scripture as the highest apex and crown of our happiness on Gods part or desire and hope on ours This heaven is that house and throne of God which denominateth him to be heavenly and in that respect is he proposed to be prayed unto Mat. 6.9 Luke 11.2 But our present subject is that heaven Gen. 1.1 which was in all things compleat at the first but in the divine and immediate correlatives to God as the Father King Husband and Lord thereof which are now in framing of natural persons estated in an heavenly and spiritual estate by the law and ennatured of an heavenly and divine nature by the gospel and to be enheritanced enthroned bedded and boarded eternally therein as in the godded goddome of the absolute eternal God thereof This heaven is Gods creative house Joh. 14.2 throne and rest Act. 7.49 Esaiah 66.1 which he created for that end as considerable by Angels and Man As it is a subject we have handled it already and in its causative respects we are therefore here to respect it onely in its original and distinct existency and integrality and then of its divine subjectiveness as God ordered it