labour to be cleansed §. 36. Of the Churches Iustification The two particular parts of the forenamed end which are Cleansing and sanctifying doe more distinctly set forth the puritie of the Church euen in this world Cleansing hath relation to the bloud of Christ and so pointeth out our Iustification Sanctifying hath relation to the Spirit of Christ which worketh our Sanctification From this cleansing of the Church here meant I gather that No sinne lieth vpon the Church for the bloud of Christ purgeth from all sinne This is to be taken of the guilt of sin which by Christs death is cleane taken away so as that sinne which is in vs is as not in vs because it is not imputed vnto vs. Behold here the blessed estate of the Church for Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not sinne §. 37. Of the Churches Sanctification From the sanctifying of the Church here mentioned I further gather that The Church is made holy and righteous This is here meant of that inherent righteousnesse which the Spirit of Christ worketh in all the members of his body In which respect they are called Saints so as not only the guilt of sinne is taken away but also the very body of sinne is so destroied in them as it can no more raigne in them nor they obey it in the lusts thereof but in stead of the dominion of sinne the spirit of Christ raigneth in them and leadeth them vnto all righteousnesse Behold here the free estate of the Church whereas the world lieth vnder the slauerie of sinne and tyrannie of Satan the Church is made free from sinne and a seruant of righteousnesse dead to sinne and aliue to God in Iesus Christ §. 38. Of the Churches purity before God and Man From the Connexion of these two benefits of Christs death Iustification and Sanctification together we see that The Church is both spotlesse before God and blamelesse before men The bloud of Christ so cleanfeth her as in Gods sight she hath no spot of sinne and the spirit of Christ so sanctifieth her as her righteousnesse shineth before men for the Grace of God teacheth her to denie vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world In this respect the Church is said to be all glorious within and her clothing also to be of wrought gold And Zacharias and Elizabet members of this Church are said to be righteous before God and blamelesse namely before men There is no such purity in any as in the Church For true and perfect beautie is onely in the body of Christ which is the Church whereof it is said Thou art all faire and there is no spot in thee Cant. 4. 7. 1. Quest Is it possible that neither God nor man should espie any fault in those that are of the true Church while here they liue in this world Answ Seeing the flesh remaineth in the best while they remaine in the world it is not possible but that both God and man must needs espie many blemishes in the best All things are naked and opened to the eyes of God if therefore any remnant of sinne be in the Saints as there are exceeding many in euerie one so as if we say that we haue no sinne we deceiue our selues and the truth is not in vs it is without question manifest in his sight Yea such is the imperfection and weaknesse of the best Saints as the flesh continually lusting in them against the Spirit oft times preuaileth and so sheweth it selfe in some euill fruit or other as the eye of man espieth it instance the examples of the best that euer liued in any age 2. Quest How then are they spotlesse before God and blamelesse before men Answ 1. God so fully dischargeth and acquitteth the Church of all her sinnes as she is in his account as if she had no specke of sinne at all Dauid in this respect vseth the metaphor of couering sinne and explaineth his meaning by these two phrases forgiuing not imputing sinne 2. The course of a mans life not this or that particular action is it which maketh a man blame-worthie or blamelesse as the flocke of swallowes and not one here or another there is it which sheweth the Spring Now because the constant carriage of those who are of the Church is before men blamelesse they may iustly be so accounted notwithstanding some particular things blame-worthie doe sometimes passe from them Behold here how the true Saints may boldly lift vp their faces before God and man The soundnesse of their faith causeth confidence before God The testimonie of their conscience causeth courage before men Let all that desire this boldnesse ioyne a sound faith and a good conscience together and labour for assurance both of their cleansing by the bloud of Christ and sanctifying by the Spirit of Christ §. 39. Of the order and dependance of iustification and sanctification one vpon another The order and manner of knitting these two benefits together is worthie to be noted The letter setteth sanctification in the first place but the sense presupposeth iustification for thus he saith that he might sanctifie it hauing cleansed it Because the cleansing here spoken of is an inward inuisible worke and the euidence thereof is sanctification which is an outward and sensible worke therefore this is first expressed and then that inferred as a matter necessarily to be presupposed Hence arise these Doctrines Our English with this particle hauing doth fitly and properly expound the Greeke actiue participles of the Praeterperfect or finite tenses which because the Latines want they are faine to vse the passiue or a Periphrasis as vt illam sanctificaret mundatam Erasm Postquam eam purgasset Beza 1. Iustification in order goeth before sanctification I say in order because at that verie moment that Christ by his bloud cleanseth his Church he beginneth to sanctifie her but when he beginneth to sanctifie her he hath cleansed her she is iustified The grace then of iustification is a most free grace it is not wrought vpon any righteousnesse of ours for it is before it 2. Christ sanctifieth those whom he hath cleansed This the Apostle copiously proueth in the sixth chapter to the Romans Let none therefore boast of their cleansing by Christs bloud till they finde themselues renewed and sanctified by the Spirit of Christ For note the Apostles description of those who are iustified by Christ which for more perspicuitie may thus be set downe by question and answer To whom is there no condemnation To them that are in Christ Iesus Who are they They who walke not after the flesh but after the Spirit 3. Sanctification presupposeth iustification they who are sanctified may rest vpon it that they are cleansed and iustified For sanctification is a
what are they that alwaies stand not as seruants but as a wife in his presence that is infinitly greater then Salomon If it were a great grace fauour that Moses saw the back-parts of God what a grace and fauour is it to behold Christ face to face For when he doth appeare we shall see him as he is Though now we be absent from the Lord yet let vs vphold our selues with the expectation and assurance of this that we shall be presented before Christ §. 50. Of the Glorie of the Church in heauen The quality of the Church in heauen is as excellent as may be and therefore here said to be glorious all beautie all comelinesse all grace whatsoeuer may make the Church amiable louely or any way to be desired or admired is comprised vnder this word glorious In this respect the Saints are said to shine and that as pretious stones yea as the firmament as the starres and as the sunne and to be like Christ himselfe and to appeare with him in glory This glory of the Saints extendeth both to soule and body and whole person In regard of their soules they shall be all glorious within for they are Spirits of iust men made perfect perfect knowledge wisdome and all manner of purity shall be in them In regard of their bodies they shall be fashioned like to Christs glorious body and that in incorruption immortality beauty brightnesse grace fauour agility strength and the like It is therefore truly said that the Church in the end of the world expecteth that which is before demonstrated in Christs body In regard of their person as a wife is aduanced to the honour and dignity of her husband so shall they to the honour and dignity of Christ so farre as they are capable of it for they shall be next vnto Christ yea one with him and so aboue the most glorious Angels Much more might be spoken of the glory of the Church but neuer can enough be spoken thereof no not by the tongue of men or Angels for eye hath not seene nor eare heard neither haue entered into the heart of man the things which God hath prepared for them which loue him When Paul was rapt vp into the third heauen and saw but a glimps of this glory he heard vnspeakable words which are not possible for man to vtter Wherefore when he speaketh of it he vseth such a transcendent kinde of phrase as cannot in any tongue be fully expressed we thus as well as we can by one degree of comparison vpon another translate it a farre more exceeding and eternall weight of glorie Is not this sufficient to vphold vs against all the reproach and disgrace which the world layeth vpon vs because we are of the Church of Christ The world hath of old counted her to whom Christ saith Hephzibah that is my delight in her and Beulah that is maried forsaken and desolate yea as the filth of the world and the off-scowring of all things Among Heathen none so vildly esteemed of as Christians and amongst Papists none so as Protestants amongst carnall Gospellers none so as they who endeuour to purifie themselues as Christ is pure and to auoid the common sins of the world When for Christs sake we are basely accounted of let vs thinke of this §. 51. Of the Churches freedome from all deformity in heauen Not hauing spot or wrinkle or any such thing The first point noted by the Apostle in his exemplification of the forenamed glorie is a remouing of all deformitie The word translated spot is taken for a staine on a garment and a foule specke on a mans face or other part of the bodie or a scarre or other blemish in his flesh by a sore wound blow or the like The other word wrinkl is taken for a creast in the face through old age for it signifieth a gathering together of the skin by old age by it is meant any manner of breaking as we speake by age sicknesse trouble paine or the like Because there may be also deformities other wayes the Apostle addeth this clause or any such thing These things applied to the Church shew that No manner of deformitie shall cleaue to the Church in heauen Thereshall be in her no staine or contagion of sinne receiued from others no scarre of any euill humour arising from it selfe no wrinkle no defect of spirituall moisture no signe of the old man nor any thing that may any way make it seeme deformed or vncomely in the sight of Christ Not only great hainous capitall sins which are as botches and boiles and as open wide sores gashes and wounds but all spots and specks all wrinkles and defects all manner of blemishes whatsoeuer within or without shall be cleane taken away Sinne shall not only be subdued in vs but vtterly rooted out of vs no relique no signe thereof shall be left remaining In this respect it is said that God shall wipe away all teares that is shall take away all matter of mourning sorrow and griefe Now there is nothing that ministreth matter of more sorrow to the Saints then sinne That remnant of sin which was in the Apostle euen after his regeneration made him thus cry out O wretched man that I am Though this be but a priuatiue good yet it addeth much to the heauenly happinesse of the Saints If it were possible that we should enioy the rest and glorie prepared for the Saints in heauen and withall there should remaine on vs the spots and wrinkles of sinne these spots and wrinkles would be as the hand-writing which appeared to Belshazzer in the midst of his iollitie they would be as gall mixed with wine they would turne all our ioy into heauinesse and take away the sweet rellish of all our happinesse The consideration therefore of this priuatiue benefit cannot but breed in the hearts of all such as are members of this Church a longing desire after this perfect purging of them from all deformitie §. 52. Of the perfect puritie of the Church in heauen But that it should be holy and without blemish The last branch whereby the celestiall glorie of the Church is set forth is the perfect puritie thereof the aduersatiue particle BVT sheweth that the holinesse here spoken of is no imperfect holinesse such as the sanctification of the Saints is in this world but an absolute perfect holinesse in all the parts and degrees thereof such as is without spot or wrinkle without relique or signe of sinne and therefore by way of explanation is added without blemish or blamelesse such as man Angell nor God himselfe can finde fault withall This attribute is oft applied to the person and bloud of Iesus Christ and therefore it must needs set forth perfect puritie Whence we may obserue that The
great one a man of place and renoune But who greater then Christ What more worthy patterne If as was shewed the example of the Church be of great force to moue wiues to be subiect to their husbands the example of Christ must needs be of much greater force to moue husbands to loue their wiues A great honour it is to be like vnto Christ and his example is a perfect patterne Two things there be which in Christs example are especially to be noted to moue husbands to loue their wiues 1. That great inequality which is betwixt him and his spouse 2. That small benefit which he reapeth by louing her For the better discerning of that inequality the greatnesse of Christ on the one side and the meanesse of the Church on the other are duly to be weighed Christs greatnesse is in Scripture set forth by comparing him with creatures and the Creator Compared with creatures he is farre more excellent then the most excellent as the Apostle by many arguments proueth in the first chapter to Hebr. that whole chapter is spent in proofe of this point And in another place it is said that He is set farre aboue all principality and power and might and dominion and euery name that is named not only in this world but also in that which is to come Compared with the Creator he is no whit inferiour to him but equall Being the brightnesse of glory and the expresse image of his person and that word of whom it is said In the beginning was the word and the word was with God and the word was God All things were made by him c. So as he is the very Creator himselfe eternall infinite incomprehensible Thus is Christs greatnesse inexplicable The meanesse of the Church is as low on the other side she is a creature fashioned out of the earth proceeding from the loines of corrupt Adam not only finite but in it selfe vile and base The Prophet Ezechiel doth set her forth in her liuely colours as she is in her selfe Compared therefore vnto Christ she is nothing lesse then nothing What equality what proportion can there then be betwixt Christ and her But if man and woman be compared together we shall finde a neere equality and that both in the points of their humiliation and also of their exaltation In regard of the former they are both of the same mould of the same corrupt nature subiect to the same infirmities at length brought to the same end In regard of the latter the best and greatest priuiledges are common to both of them they are both made after the same image redeemed by the same price partakers of the same grace and heires together of the same inheritance Quest What is then the preferment of the male kinde What is the excellency of an husband Answ Only outward and momentany Outward in the things of this world only for in Christ Iesus they are both one Momentany for the time of this life only for in the resurrection they neither marie nor are giuen in mariage but are as the Angels of God in heauen then all subiection of wiues to husbands ceaseth To conclude this point the inequality betwixt Christ and the Church and equality betwixt man and wife being such as hath beene declared seeing Christ vouchsafeth to loue his Church ought not man thereby be moued to loue his wife The other point concerning the small benefit which Christ reapeth by his Church will yet further inforce the point for illustration whereof we will note the great benefit which man reapeth by his wife The benefit which Christ reapeth from the Church is in one word nothing For Christ is in himselfe Al-sufficient he neither needeth any thing nor can receiue any thing If thou be est righteous what giuest thou to him Or what receiueth he of thine hand Yet abundantly he bestoweth all manner of gifts temporall and spirituall earthly and heauenly It was not therefore his owne good that he respected in louing the Church but her good for he being God became man being Lord of heauen and earth he tooke vpon him the forme of a seruant being rich he became poore hauing the Keyes of hell and of death and being the Lord of life he humbled himselfe and became obedient vnto the death thus to shew loue to his Church he left much for her sake but receiued nothing of her But the benefit which man reapeth from a wife is very great for It was not good for a man to be alone in so much as He who findeth a wife findeth a good thing and that in all the points of goodnesse a profitable thing a comfortable thing a delightfull thing They know not the benefit of the maried estate who prefer single life before it especially if the maried estate be ordered by Gods word and man and wife carefull to performe their owne duty each to other To apply this point also and to bring it to the conclusion If Christ who can receiue nothing from the Church notwithstanding loue her ought not men much more to loue their wiues who many waies receiue much good from them and without whom they cannot well be This example of Christ is the rather to be noted because it cleane wipeth away all those false colours and vaine pretences which many alledge as reasons to shew that there is little reason they should loue their wiues some of their pretences are these 1. Their wiues are of a farre meaner ranke then themselues should they then performe duty to their inferiours They commonly who marrie their kitchin maids or others farre vnder their degree alledge this pretence Answ I might reply That mariage aduanceth a wife to the degree of her husband and that it was his owne follie to marrie one so meane but for the purpose and point in hand let any tell me whether the supposed disparitie betwixt them their wiues be in any degree comparable to that which is betwixt Christ and the Church yet Christ thinketh not much to doe duties of loue to his Church 2. There is nothing in their wiues worthy to be loued Answ This very thing that such an one is thy wife is matter enough to make her worthy of loue But what was there in the Church to make her worthy of Christs loue If it be said that she is endued with many excellent graces which make her amiable in Christs sight I answer that of her selfe she hath none of those graces Christ hath bestowed them vpon her and so made her â—miable and thus oughtest thou to endeuour by vsing all good meanes thou canst to make thy wife answerable to thy loue but howsoeuer to loue her 3. Their wiues giue iust occasion to be hated by reason of their beeuishnesse stoutnesse insolencie and other like intolerable â—ices Answ No occasion may seeme iust to moue an husband
is a double bond one on Christs part euen the spirit of Christ for hereby know we that we dwell in him and he in vs because he hath giuen vs of his spirit another on the Saints part euen faith for Christ dwelleth in our hearts by faith The spirit is conueyed into vs when we are dead in sinnes wholly flesh but being in vs it breedeth this blessed instrument of faith whereby we lay hold on Christ and grow into him as the science into the stocke Thus Christ laying hold on vs by his spirit and we on him by faith we come to be incorporated into him and made one body as the science and stocke one tree 8. Quest To what end hath Christ thus truly and neerely vnited vs vnto himselfe Answ Not for any benefit vnto himselfe but meerely for the honour and good of the Church By this vnion the honour of Christ is communicated to the Church as the honour of an husband to his wife and of an head to the body Great also is the benefit which the Church reapeth thereby for by this meanes is Christ made more fit to doe good to the Church as an head to the body and the Church is made more capable of receiuing good from Christ as a body from the head being knit to it by the soule and by veines sinewes nerues arteries and other like ligaments Thus hauing as plainly as I can by questions and answers laid open this great mysterie I will further note out some of those excellent priuiledges which by vertue thereof appertaine to the Saints and also some of the principall duties which in regard thereof the Saints are bound vnto §. 71. Of the priuiledges appertaining to the Saints euen in this life by reason of their vnion with Christ The priuiledges of the Saints which arise from their vnion with Christ respect this life the time of death and the life to come In this life these 1. A most glorious condition which is to be a part of Christ a member of his body All the glory of Adam in Paradise or of the Angels in heauen is not comparable to this In this respect the Saints are said to be crowned with glory and honour and to haue all things put vnder their feet Compare Psal 8. 4 5. c. with Heb. 2. 6 7. c. and ye shall finde the Apostle apply that to Christ which the Prophet spake indefinitly of man Now those two places cannot be better reconciled then by this vnion of Christ and Saints for seeing both make one body which is Christ that which is spoken of the body may be applied to the head and that which is spoken of the head may be applied to the body for the same honour appertaineth to both In which respect the Church is more honourable then Heauen Angels and euery other creature 2. The attendance of good Angels who are sent forth to minister for them who shall be heires of saluation because those heires are of the body of Christ who is their Lord. These are those horses and charets of fire which were round about Elisha which are also round about euery of Gods Saints in all their distresses though we see them no more then the seruant of the man of God saw them till the Lord opened his eies That charge which is giuen to the Angels ouer the Sonne of God to keepe him in all his waies and to beare him in their hands lest he dash his foot against a stone hath relation to this body which is Christ 3. An honour to make Christ himselfe perfect for as the seuerall members make a naturall body perfect so the seuerall Saints this bodie which is Christ In this respect the Church is said to be the fulnesse of him that filleth all in all Christ filleth all things and yet the Church maketh him full which is to be vnderstood of that voluntary condition whereunto Christ subiected himselfe to be the head of a body so as without the parts of the body he is imperfect as a naturall body is maimed and imperfect if it want but the least member thereof How can we now thinke but that he will preserue and keepe safe all his Saints Will he restore to vs all the parts of our naturall body at the generall resurrection and will he lose any of the parts of his owne mysticall bodie 4. A kinde of possession of heauen while we are on earth for that which the head hath a possession of the body and seuerall members haue also a possession of In this respect it is said he hath raised vs vp together and made vs sit together in heauenly places And he that beleeueth on him hath euerlasting life is passed from death vnto life And he that hath the Sonne hath life This is somewhat more then hope and serueth exceedingly to strengthen our hope and giue vs assurance of that heauenly inheritance They know not the power of God nor the vertue of this vnion who denie that the Saints haue assurance of saluation For to follow this metaphor a little suppose a man were cast into a riuer and his head able to lift and keepe it selfe aboue water would we not say that man is safe enough he is aboue water This is the case of this mysticall body it being cast into the sea of this world Christ the head thereof hath lift and keepes himselfe aloft euen in heauen Is there now any feare any possibility of the drowning of this body or of any member thereof If any should be drowned then either Christ must be drowned or else that member pulled from Christ both which are impossible Thus then by vertue of this vnion we see how on Christs safety ours dependeth if he be safe so are we if we perish so must he In this respect yee may be secure O flesh and bloud yee haue got heauen in Christ they who denie heauen to you may also denie Christ to be in heauen Learne here how to conceiue of the resurrection ascension and safety of Christ euen as of the resurrection ascension and safety of an head in and with whom his body and all his members are raised exalted and preserued 5. A most happy kinde of regiment vnder which the Saints are euen such an one as the members of an head are vnder An head ruleth the body not as a cruell lord and tyrant rigorously in humanely basely and slauishly but meekely gently with great compassion and fellow-feeling Euen so doth Christ his Church binding vp that which is broken healing that which is maimed directing that which wandreth and quickning that which is dull which priuiledge is so much the greater because it is proper to the Church Though he haue a golden scepter of grace and fauour to hold out to his Church as Ahash-verosh held out his to Esther yet he hath also a rod of iron to breake the men of this
world and to dash them in peeces like a potters vessell Though he be gone to prepare a place for his Saints that where he is they may be also yet will he make his enemies his footstoole 6. An assurance of sufficient supply of all needfull things which the Saints want and of safe protection from all things hurtfull For by reason of this vnion Christ our head hath a sense of our want and of our smart On this ground he said to them which fed and visited his members Ye fed me ye visited me and againe to Saul that persecuted his members Saul Saul why persecutest thou me Obiect How is it then that the Saints want many things and oft suffer much smart and hurt Answ Christ in his wisdome seeth it behouefull that they should want and feele smart and that we are to be perswaded of or else he would not suffer them to want or feele that which they doe Wherefore in all need in euery distresse and danger let vs lift vp our head to this our head 7. A right to all that Adam lost For Christ is the heire of all the earth is the Lords and the fulnesse thereof yea as mediator and head of the Church is he heire of all his body therfore hath a right to all On this ground the Apostle saith All things are yours So as the Saints only the Saints can with good conscience vse the things of this world They who are not of this bodie what right and title soeuer they haue before men are but vsurpers of the things they enioy and vse They are like to bankrupts who being not worth one peny deceitfully borrow of others and therewith keepe a great table decke and furnish their houses very sumptuously put themselues wiues and children into braue apparell are frolicke and riotous what is like to be the end of such 8. A right to more then Adam euer had namely to Christ himselfe and to all that appertaineth vnto him as to the puritie of his nature to the perfection of his obedience the merit of his bloud the power of his death the vertue of his resurrection the efficacie of his ascension all is ours euen as the vnderstanding wit iudgement sight hearing and all that is in the head is the bodies if the Church it selfe were of it selfe as pure in nature as perfect in righteousnesse as powerfull ouer death and deuill and graue and hell as able to rise from death and to ascend into heauen as Christ it could receiue no greater benefit thereby then it doth by them in the person of Christ so truly and properly is Christ himselfe and all things appertaining to him the Churches What can more be said what can more be desired O blessed vnion blessed are they that haue a part therein Quest How is it then that the Church is so basely and miserably respected in the world Answ The world knoweth vs not because it knoweth not Christ It knoweth not Christ the head of this body it knoweth not the body which is Christ Let not vs who know both head and body the neere vnion which is betwixt them and the priuiledges which follow thereupon be danted neither with the scoffes or scornes of the world nor with our owne outward weaknesses wants and calamities What would he that hath Christ haue more §. 72. Of the priuiledge of our vnion with Christ in the time of death The priuiledge which the Saints receiue by their vnion with Christ in the time of death euen all that time that passeth from the departure of the Saints out of this world vnto the generall Resurrection is admirable for when body and soule are seuered one from another neither soule nor body are separated from Christ but both remaine vnited to him euen as when Christs body and soule were by death seuered one from another neither his soule nor his body were separated from the Deitie but both remained vnited thereunto This inuiolable bond that holdeth the Saints yea euen their very bodies as well as their soules vnited to Christ in death is the benefit of a spirituall vnion If our vnion with Christ were corporeall it could not be so Ob. Is it possible that the body which is dead should remaine vnited to Christ when as it receiueth no vertue from him Answ 1. If a member of a naturall body may doe so why not a member of the mysticall bodie That a member of a naturall body may doe so is euident by those who haue an hand arme foot leg or any other member taken with a dead palsie they are sometimes so taken as those parts receiue no manner of sense or any vigor or life from head or heart at all and yet remaine true members of that body 2. The very dead bodies consumed with wormes or otherwise doe receiue a great present benefit from their vnion with Christ for by vertue thereof there is a substance preserued and they are kept from destruction there is nothing destroied in the Saints by death but that which if it were not destroied would make them most miserable namely sinne that is vtterly totally finally destroied in them and all the concomitances thereof which are all manner of infirmities but the rotting of the body is but as the rotting of corne in the earth that it may arise a more glorious bodie The metaphor of sleepe attributed to the Saints when they die sheweth that their bodies are not vtterly destroied Obiect The bodies of all men euen of those that are not of this vnion are preserued from vtter destruction This therefore is no benefit of our vnion with Christ Answ Though in the generall thing it selfe which is a preseruation of the substance of the body the same thing befalleth the Saints and the wicked yet the meanes whereby both are preserued and the end why they are preserued is farre different 1. The Saints are preserued by a secret influence proceeding from Christ as an head in which respect they are said to sleepe in Iesus and to be dead in Christ But the wicked are reserued by an Almightie power of Christ as a terrible Lord and seuere Iudge 2. The bodies of the Saints are preserued to enioy eternall glory together with their soules but the bodies of the wicked are reserued to be tormented in hell In regard of these differēces the graue is as a bed to the Saints for them quietly to sleepe therein free from all disturbance till the day of resurrection but it is a prison to the wicked to hold them fast against the great Day of Assise that at Doomes day they may be brought to appeare at the barre of Gods iudgement seat and there receiue the sentence of condemnation §. 73. Of the priuiledge of our vnion with Christ after death The priuiledge which the Saints by vertue of their vnion with Christ receiue after death farre surpasseth all before It may be