[...]. CHRIST'S PREEMINENCE; In a Question Propounded, Discussed, & Resolved; That Christ was the first, that with Flesh, and Blood entred into the Kingdome of Heaven.

By NICOLAS GAVVEN Minister, and Preacher of the Word of God at Bister in the County of OXFORD.

Who being the brightnesse of his (Father's) glory, and the ex­presse Image of his person: and upholding all things by the word of his power, when he had by himself purged our sins, sate down on the right hand of the Majestie on High.

Heb. 1.3.

That in all things he might have the preeminence.

Colos: 1.18.

OXFORD, Printed by H: Hall Printer to the University. 1668.

To the Right Worshipfull Dr LAMPLUGH D. D. Archdeacon of Midlesex, and Principall of Albane Hall in Oxford, Grace on Earth, and Glory in Heaven.

NOt to make too wide Gates to my little Myndus; lest some rayling Zoylus, carping Momus, barking Diogenes, criticall, and censorious Aristarchus, having eies more quick, and piercing then Lynceus, the Eagle, Crocodile, or Epidaurian serpent; should except, and maunder at this my poore innocent, and first borne infant; that it was of monstrous, and deformed shape: much like to Martial's monster, having the daring, and outfacing head of Hector, but the spiny, puny spider legs of Astianax; or just like to a child sick of the rickets, whose head swels, and growes too big for the body: I esteem, and reckon it my bounden duty, to give your Worship an account of two things: First concer­ning the occasion of my writing this Treatise: Secondly [Page]concerning the cause of the Dedication.

The occasion was this: Being at a certain time in company with one of my Parishioners; he by chance, pro more, & amore, inter discumbendum, inter discurren­dum, put the question to me; whether or no, Christ was the first that with flesh and blood, entred into the Kingdone of Heaven. To which question I answered Affirmatively; yea, and fortified my Answer, for the time present, with some positive Texts, and Testimo­nies of Scripture: but so it was, that upon that mean occasion, I could find no rest in my thoughts, till I had given way, and scope to my meditations, to dilate, and enlarge themselves, and take a contemplative ramble, and vagary, thorough the spacious, and pleasant fields of the sacred Scriptures; there to discover, and gather what flowers I could, for the making up of this my mean garland, or rather posie; and the enlergement and improvement of my former Answer.

And that, that prov'd another spur to me, to under­take this Taske, was for that no man, as ever I heard or read of, purposely, & ex industriâ traced this ground, and undertook this Argument before me: why you'l say? because no man yet e're doubted of the truth of the assertion. But this objection is much to be doubt­ed: because as there wanted not some who endeavoured to rob our Saviour of the prerogative of his Divinitie: as Carpocrates, Cerinthus, Ebion, Theodosian, Photinus, Arius, that Arrant Heretique; who pretended, that he had 42. Texts of Scripture to prove that Christ was not true and perfect God. And as there have not wanted [Page]others who have attempted to dispoile, and rob him of his Humanitie, as Marcian of Pontus, Saturninus of Antioch, Basilides, Valentinus, Apelles with his minion Philumela, Apollinares, and others. And as there hath not been wanting others; who have attempted to rob him of the integrity, and singularity of his person, as Nestorius, who did Dichotomize, cut him asunder, and make two Christs of him; the one Divine, the other Humane: so questionlesse there have not wanted some who have attēpted to deprive him of this Preeminence of his humanity; of its first ascēt, & entrance into heaven; let Marcion stand for instance, who taught that Christ had but [...], the meer resemblance & appa­rition of man; & Eutiches too, who affirmed that Christ's Humanitie was quite Absorpt, swallowed up, and annihi­lated by his Divinity, and so deprived of all bodily ascent, & consequently of the first ascent into Heaven.

But no true believer, you'l say, ever doubted hereof. Answ: Though it may be granted, that the better, and most learned sort of believers, whom the Apostle, Heb: 5.12. termes men of full age, who by reason of use, have their senses exercised to discern both good, and evill: ne­ver doubted hereof, yet it is to be feared; that the un­lettered sort, and those endowed with mean knowledge have doubted thereof, or not firmly, and sedledly be­lieved it, witnesse the question put to mee that must needs proceed from doubting or unbelief thereof.

But be it granted, that none yet ever doubted of our Saviours first bodily ascent into Heaven, yet this dis­course, for the proofe and confirmation thereof is not (especially in these times) unseasonable, unnecessary: [Page]and that Physitian is not to be blamed, that gives an Antidote as well for the prevention, as the removall of a disease. and such is the counter-position of this Thesis; a botch, a bile, a disease in the Church, if it happen to be entertained, and take place, and quite contrary to sound Doctrine. They that hold that any man before Christ bodily ascended into Heaven, do in a manner, and after a sort Un-Christ our Saviour, which thus I prove:

They that rob, and deprive Christ of All, or Any of his Offices, do in a manner un-Christ him, for from his unction, and inauguration into his Offices, of King, of Priest, of Prophet: he hath the title, or denomination of Messias, or Christ.

But that man that holds, that any man before Christ, bodily ascended into Heaven, doth as much as in him lies, strip, and rob Christ of his office of Priesthood, of being our High Priest, it being proper, and peculiar to his Priesthood, to enter first into the holy place: viz: the Kingdom of heaven, There to make intercession for us. As the High Priest of the Leviticall Law, first of all, and in­steed of all, after he had ended his Sacrifice without, entred with the blood thereof within the vail, to sprinkle it before the Mercie seat, and to make intercession for the people, whereas the people stood without; Luk: 1.10. As the Apostle plainly teacheth, Heb: 9. v 7, 11, 12. by a comparison between Christ, and the High Priest of the Levitical Law; and therefore I conclude, that they that hold, that any man before Christ, bodily ascended into Heaven, do in a manner, and after a for Un-Christ [Page]our Saviour, and so grate upon the foundation. The Thesis therefore that I have fortified, in this Discourse may be received without fear; refused it cannot be with­out danger. I am perswaded that this my Infant, as it is an Infant, and speakes like an Infant; so will it behave it self as an Infant in the world; that is innocently; if it can do no good, I am confident it will do no wrong.

This my poore Tractate such as it is, whether blind, or lame, or maimed, or withered, or any, or every way defective, do I presume to present, and dedicate to your worship, but why and wherefore, which is the second thing whereof I am to render an account. No other cause, scope, end, or fetch have I, but your innate vertue, goodnesse, kindnesse, courtesie polished, and embelish­ed by grace, celebrated in the months of All in general, and experienc'd by my self in particular, drawing mee with a kind, of magnetical vertue, inviting, and citing mee.

It is observed by a learned, and grave Divine of our Church, that God hath depictured, and characterized, those refulgent, and eminent vertues, and graces, where­with he endued some men in their names. The golden eloquence of Chrisostome; the milkie vein of Lactantius, the immortall fame of Athanasius, that grand Ariano­mastix; the golden wit, & most great, & profound judg­ment of Aurelius Augustinus; the peaceable disposition of Irenaeus; the Divine fruitfulness of Policarpus, are inti­mated in the names: the same lot hath befaln you, Phoe­bei Lampadis instar; for what is Lamplough, but as if it should be said, [...]: as having your name deriv'd from a Lamp; thereby to [Page]intimate, that like the Baptist, you are a burning light in your life and conversation. Sir, I flatter you not; flattery is a bribe, that I am as unable to give, as you to receive, I give you no more then your due; and all that know you will most willingly afford you so much.

The bare, and naked consideration of this your goodnesse, both by nature and grace, hath strongly, and irresistibly importun'd mee, and prevail'd over mee; and kindled, and enflamed my affection, and desire, and made it to burne (like those ancient Olibian fires, which An­tiquitie (as I remember) dedicated to the remembrance of their deceased Hero's, and Benefactors) with zeal to serve you constantly, & perpetually, [...], as Homer, till death us do part, and in expression thereof to dedicate to you this poor Pamphlet, which I intreat you to accept: this is both the profession, and protesta­tion together with the subscription of him who is

Sir,
Your Worships most hamble servant to serve you in what he may in the Lord NICOLAS GAVVEN.

Christ's Preeminence.

Arg. 1 THe first Argument that I take to confirm my Position, I draw, and take à Corre­latis, & ab utriusque contrariis effectibus, & operationibus, that is to say, from an Analogie, and comparison taken from the first, and second Adam, and their contrary effects, workings, and operations. Rom. 5.12. The Apostle saith, By one man sin entred into the world, and death by by sin: not only death temporal, but also death eternal; And in this death eternal you must observe, that there is a twofold formality, and denomination. For it is not only (as the Schoolmen speak) a punishment po­sitive of sense, and of sensible Anguish, Smart, and Tor­ment, but likewise a punishment privative, and of the losse of infinite, and eternal joy, comfort, and content; It is not only inclusi [...], an incarceration, inclusion, and shutting into Hell, but it is likewise exclusio, an exclu­sion, shutting, and bolting out of Heaven. So that when Adam sin'd against his Maker, and by sin fell from his original integritie, and perfection, he by [Page 2]his fall became not only the heir of Hell, but also the Bandido, and exile of Heaven, and that not only in his own behalfe, but likewise in the behalfe of all his children, and posterity, (who were to stand, or fall in Him) and that for evermore.

And this very thing was Typified immediately after the fall of the first Adam, by the Lord's chasing, driving, and excluding of him, for his sin out of terrestrial Para­dise, Gen. 4.24. The Lord drave out the man, and placed at the East of the garden of Eden, Cherubins, and a flaming sword, which turned every way, to keep the tree of life. In this narration there is no doubt to be made, but that the Terrestrial Paradise, did Typifie, and shadow out unto us, the Coelestial; the beauty of the place, the multi­plicity, variety, and excellency of the fruits thereof; the incomparable, and unconceivable refreshments, joyes, delights, and pleasures of the Kingdome of God; In whose presence is the fulness of joy, and at whose right hand are pleasures for evermore. Psal. 16.11. God's friendly, and familiar walking, and talking with Adam (during his continuance in his perfect estate) in earthly Paradise; That immediate, and Soul-gladding communion, and fellowship, that God vouchsafeth his Saints; and the spirits of just men made perfect, in the Kingdome of Hea­ven. Heb. 12.23. The tree of life doubtless signified, our Lord and Saviour Jesus Christ, as Saint John inti­mates, Apoc. 22.2. the driving of Adam out of Para­dise, the exclusion and shutting of himselfe, and all his posterity out of Heaven; God placing at the East-end of the Garden of Eden, Cherubims, and a flaming sword, which turned every way, to keep the way of the tree of [Page 3]life; the stepping, and coming in of God's fiery law, given (as the Apostle saith) by the Angels on mount Sinai, which is sharper then a two-edged sword, piercing, even to the dividing asunder of soule, and spirit, and of the joynts, and marrow, and is a discerner of the thoughts and intents of the Heart. And so like the flaming sword at Edens gate, turning every way, this way, and that way, meeting with every the least perceptible thought and contrivance of the heart, either as a right rule to measure it, or as a just Judge to condemne it, thereby to stop, and bar man out, from entring into the King­dome of Heaven, and eternal life; by reason of an utter impotencie, and impossibilitie, that (immediately upon his fall) befell Adam, and all his posteritie for ever to performe, and fulfill it: The summe of this first Argu­ment may be given in these few words.

The effects, workings, and operations of the first A­dam (though directly contrary, yet) are correspondent, and answerable to the working, operations, and effects of the second, as the Apostle shewes, by divers branches, and members of comparison. Rom. 5. For which cause he calls the first Adam, the figure of Christ which was to come, Rom. 5.14. I adde secondly.

But the first Adam being the first that sinned, was first personally himselfe; secondly, representatively, in respect of all his posterity, thrust literally out of earthly; mystically, and symbolically, out of the Heavenly Pa­radise: therefore I conclude, that the Lord Jesus Christ, the second Adam, being the first man, and only man, that fulfille all righteousness, in the behalf of his elect, was likewise the first man that opened the gate of [Page 4]Heaven, entred into that within the vail; Heb. 6.19. And took possession of the Kingdome of Heaven, in the behalfe of all his elect, according to that golden expres­sion of the Church; in that Hymne, or Song, (whether compiled by Ambrose, or Austin, or both, it matters not) When thou hadst overcome the sharpnesse of death, thou diast open the Kingdome of Heaven to all believers: And this is the reason, that the Apostle calls Christ our fore-runner, which for us is entred into that within the vail, Heb. 6.20. And Christ (a little before his passion, Resurrection, and Ascention) told his disciples, that he went to prepare a place for them. Joh. 14.20.

Arg. 2: A second Argument I draw from those words of the Apostle, 1 Cor. 15.20, where he calls Christ, the first fruits of those that slept: But now is Christ risen from the dead, and become the first fruits of them that sleep: In which words the Apostle assures us of three things: First, that Christ is risen from the dead, of that there is no doubt. Secondly, that he is first risen from the dead. Thirdly, that the resurrection of Christ the head, is the sure pledge, and in fallible earnest, of the resurrection of all his members: for which cause he calls him the first fruits of those that slept, understand those latter words onely of all true believers; for here the Apostle allu­deth to the first fruits of the earth, that the people did offer unto the Lord in the time of the Leviticall Law, which were blessed, and priviledged with a double pro­perty, and qualification: First, Of presentation, Se­condly, of Sanctification: first to be offer'd of all other, secondly to sacrifice all the other fruits of the Harvest. Christ, I say, is the first fruits of all believers in two re­spects,

First, in respect of his resurrection, for that he is the first, that ever perfecty, and fully rose from the dead, as the first fruits, (as I conceive,) were those that were ra­thest, and soonest ripe; for is est primus, ante quem nul­lus; He must needs be the first in order, before whom there is not another, saith Tertullian. li. de carne Christi. So saith Paul, 1 Cor. 15.23. Christ is the first fruits, and after they that are Christs at his coming: In this respect the Apostle calls him, the first borne from the dead. Col. 1.18. And the first borne among many brethren. Rom. 8.29.

Object. If it be here objected, that Elias raised the widow of Zarephtha's son to life; and Elisha the Suna­mites son from the dead; And that his dead bones quick­ned, and raised a dead man that touched them, to life; 2 King. 13.21. which caused the wise Syracides to give this encomium and applause of him; that after his death his body prophesied. Ecclus. 48.13. and therefore Christ was not the first that rose from the dead.

Answ. As before (by way of occupation, and pre­vention) that Christ was the first, that fully, and perfect­ly rose from death to life; first because he alone rose by his own power; Having loosed the paines of death, for that it was impossible that he should be holden of it, as saith Saint Peter, Act. 2.24. And Paul likewise saith, Rom. 1.4. That Christ was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: whereas the former instanced examples did not. Secondly, for that he alone rose victoriously, and triumphantly over the dead, as a man quite freed, and disengaged from it, never againe to returne to it, nor to its bondage, and captivitie; so saith Paul of Christ's [Page 6]conflict with death; He led Captivity Captive, Eph 4.8. And againe, Christ being raised from the dead, dieth no more, death hath no more Dominion over him. Rom: 6.9. And Christ himselfe Apoc: 1.18. I am he that liveth, and was dead, and behold I live for evermore. Whereas the former parties, though they rose from death to life, yet was it not to an immortal, but a mortal life; a life sub­ject still to the bondage of corruption, and consequent­ly lyable to the law of death, to return again to the place from whence they came, viz: the dark chambers and receptacles of death, at the terme and end of life: as a prisoner may be special dispensation, part out of prison for a while, having his keeper with him, to return, and bring him back thither again at pleasure, and in due time. And this Doctrine is strengthened with the opi­nion, and suffrage of the Author that beares the name of Justine Martyr, Quaest. & Respons: ad Orthodoxos, quaest: 85. (Justine Martyr's worke it is not, as plainly appeares by the very next question, wherein he cites Origen, that lived 80. yeares after him:) for thus he speaketh very peremptorily [...]. never was there any resurrection of any man to an im­mortal and incorruptible life, besides our Saviour Jesus Christ, for which cause he is called, the first begotten of the dead, and the first fruits of those that slept. And this is the first reason, or respect, why Christ is termed the first fruits; I say in respect of his Resurrection.

But secondly, (which makes more to my purpose) Christ is called the first fruits, in respect of is Ascenti­on, and entrance into the Kingdome of Heaven, wherein he bears proportion, and directly answers to the first [Page 7]fruits of the Levitical Law; for as the first fruits (as I conceive) were so called, not only, for that they were some of the rath-ripes of the Crop; Ex. 22.29. & 23.19. (for of all living creatures also, every first borne, That which first opened the matrix, was holy unto the Lord: Exod: 13.2. & 22.29.) but also for that they had the prerogative, and preeminence of presentation, being first of all others presented, and offered unto the Lord, in the Tabernacle, being both the representation, and sanctification of the whole crop: Rom: 11.16. So Christ likewise is the first fruits of all true beleevers; not only in respect of his resurrection, being the first borne from the dead, Colos: 1.18. but also in respect of his Ascenti­on, and entrance into Heaven (Typified by the earthly Tabernacle,) whither as our Captain, Heb: 2.10. Surety, Heb: 7.22. Fore-runner, Heb: 6.20. He is entred to ap­peare in the presence of God for us, and to make interces­sion to God for us, Heb: 9.24. Rom: 8.434. That so being made pertakers of his holiness here, Heb: 12.10. we may be partakers of his glory herafter. This is that which Christ made intercession for to his Heavenly Father in our behalfe, whiles he was here on earth; Father I will, that they also whom thou hast given mee, be with mee where I am, that they may behold my Glory Joh: 17.24. And this is no more then reason; that he who first, and alone rose victoriously over death; should first of all enter triumphantly into life, as the Apostle saith, Ephes: 4.9, 10. He that Ascended, what is it, but that he also descended first, into the lower parts of the earth? He that descended, is the same also that ascended up far above all Heavens. And v. 8. the Apostle plainly proveth from Ps: 68.18. [Page 8]That the ground, and cause that Christ first of all men, entred into Heaven, was for that he first of all men, tri­umphed over death, And led Captivity Captive; And no doubt to be made, but that the Psalmist, by the spi­rit of prophesie, pointed at the glorious resurrection, and ascention of Christ, when he said, God is ascended up on high, with a shout, the Lord with a sound of a Trumpet. Psal 47.5. The summe of this Argument may be given in these few words.

That which befell the first fruits in relation to the earthly Tabernacle, befell Christ in relation to the Hea­venly (for this cause the Apostle calls Christ the first fruits,) but the first fruits, of all other, were first pre­sented, and offered, before the Lord in the Terrestriall Tabernacle, therefore Christ of all men first entred, and appeared before the Lord in the Coelestiall.

Arg. 3 A third Argument may be taken from the Priesthood of Christ, and the collation, and comparison of Christ, with the High Priest of the Leviticall Law: Christ is the High Priest of all believers, so we believe, and so the Apostle teacheth us all along his golden Epistle to the Hebrews. Now as touching the properties, and duties of the High Priest, the Apostle plainly tells us, Heb: 5.1, 2. That every high Priest taken from among men, is or­dained for men, in things pertaining to God, that he may offer both gifts, and sacrifices for sins, who can have com­passion on the ignorant, and on them that are out of the way, for that he himselfe also is compassed with infir­mities.

In which Text, the Apostle (as we may [...]bserve) sets down five proper Attributes of every-high Priest; all [Page 9]which i a most excellent measure, and after a most ex­cellent manner are in our High Priests, the Lord Jesus Christ: 1. The High Priest was a man chosen from a­mong men, so is Christ the most perfect man that ever was. 2ly, He was to Act, and deale with God as an A­gent in the behalf of men, so doth Christ: There is one Mediator betwixt God and man, the man Jesus Christ: 1 Tim: 2.5. 3ly He was to offer gifts, and sacrifices to God for sins, so doth Christ; and as the Apostle makes the comparison, Heb: 9.13, 14. If the blood of buls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who thorough the eternal spirit, offered himself without spot to God, purge your consciences from dead workes to serve the living God? 4ly Every High Priest must be such an one, that could have compassion on the ignorant, and on them that are out of the way. Such an one is Christ, Heb: 4.15. We have not an high Priest, which cannot be touched with the feeling of our in­firmities, but was in all points tempted, like as we are, yet without sin. 5ly, He must be lawfully called, and ordain­ed; for no man taketh this honour to himself, but he that is called of God, as was Aaron: So Christ (saith our Apostle) glorified not himself, to be made an high Priest, but he that said unto him, Thou art my Son, to day have I begotten thee: as he saith also in another place; Thou art a Priest for ever after the order of Melchizedecb, Heb: 5.5.6.

Now whereas the duties, and offices of the High Priest were many, and divers; as first to pray for the people. Secondly, to offer sacrifice for sins. Thirdly, [Page 10]to carry the blood of the beasts that were sacrificed into into the Holy place. And fourthly, and lastly, there to make intercession for the people. Know and understand, that some of these offices he did fulfill and discharge, without the Sanctuary, and some within the Sanctuary; The offices which he did perform without the Sanctua­ry were two; first to pray for the people: Secondly, to offer Sacrifice for their sins. The offices which he did performe within the Sanctuary were likwise two: First, to take and carry the blood of the slain Sacrifice into the holy place, and sprinkle it with his finger upon the mercy seat. Levit: 16 14. And secondly to make inter­cession for the people. Even the like (for all the world) was done and performed by Jesus Christ our High Priest, who was Typified, and prefigured by the High Priest of the Levitical Law; some parts of his Priest­hood he did, and performed on earth without the vail, without the Heavenly Sanctuary. First as our High Priest he prayed for us, And in the daies of his flesh offer­ed up prayers, and supplications with strong crying, and teares. Heb. 5.7. And Joh: 17. before his last Passeover, and passion; and likewise in the garden of Gethsemene; and upon the Crosse before his death, and departure out of this world. 2ly, After this prayer for us, he offered up himselfe a sacrifice for us on the Crosse, Christ our Passe­over is sacrificed for us, saith the Apostle, 1 Cor: 5.7. which sacrifice being once done, performed, and as Christ said, Finished at his death, the third day did he rise againe, ascend, and enter into the most holy place, even the Heaven of Heavens, perpetually [...]resenting to his Holy, and Heavenly Father, the merit, and value of [Page 11]his owne blood, and bloody passion on our behalfe, and perpetually appearing in the sight of God, and making intercession for us. The summe of this Argument may be rendred in these few words:

There is an infallible, and undeniable Analogie, and Correspondence betwixt the High Priest of the Levi­ticall Law; and our Lord and dear Saviour Jesus Christ, as the Apostle declareth at large in his Epistle to the Hebrewes, and specially in the 5, 7, 8, 9. Chapters. But the High Priest of the Levitical Law only, and but once a year; first of all, and insteed of all, after he had ended his Sacrifice without, entred with the blood thereof, within the vaile, to sprinkle it before the Mercy-seat, and to make Intercession, and Attonement for the people, Exod. 30.10. whereas the people stood without, Luk: 1.10. And therefore I conclude, That our High Priest, our Lord and Saviour Jesus Christ, after he had once finished his bitter, and bloody passion, and death here on earth, rose againe, ascended up on high, and first of all, and in­steed of all his elect, in his Humane body, intred into Heaven, to present the merit of his death and passion to his Heavenly Father in our behalfe, and as the A­postle saith, Heb: 1.3. Sate down at the right hand of the Majesty on high, there perpetually to make intercession for them, Rom: 8.34. and Heb: 7.25. And this well agreeth with that ancient, and excellent saying of St Ambrose in his Commentary on the 39. Psalme, where he saith what is so proper to Christ, as to stand by God the Fa­ther for an Advocate for the people? And that of St Austin likewise pointing more to the present purpose, on Psame 64. where he saith, Christ is the Priest, who [Page 12]being now entred into the vail alone, there of them that have been partakers of fl [...]sh, doth make intercession for us: In figure of which thing in that first people, and in that first Temple, the Priests only did enter into the Holy of Holies, and the people stood without. This likewise is the opinion and assertion of that famous Di­vine, learned and religious Fulk, who saith that Christ was the first that in his whole Humanity ascended into Heaven. Annotat: in Apoc: 11. Sect: 4.

Arg. 4 The fourth Argument may be drawne from the In­carnation of the Son of God, and the Assumption of our Humane nature into the same personal union of the Son of God; the Humane nature, of our Lord and Saviour Jesus Christ: is onely that small bit, lump, portion of mans nature in general, which God according to his eter­nal decree & purpose before all time, Eph: 1.11. & 3.11. And promise, and performance in time, Gen: 3.15. Esay 9.6. Joh: 1.14. Galat: 4.4. did vouchsafe and condescend in free grace, and mercy to assume, and take unto him­self, and so to become married thereunto in the unitie of the same person, unto all eternitie. Surely this is the summe and sense of these promises, Gen: 3.15. The seed of the woman shall break the serpents head. And Hos: 2.19. saith the Lord, I will betroth thee unto mee for ever; yea. I will betroth thee unto mee in righteousness, and in judg­ment, and in loving kindness, and in mercies: which gra­cious, and most precious promises, though made by God to his elect in Christ, and are in an inferior, secon­dary, and subordinate degree, and measure [...]lfilled, and discharged, in all, and each, and every one of them (for not one of them but in due time by Christs grace shall [Page 13]tread down Satan under his feet, Rom: 16.20. not one of them but is betrothed, and espoused to Christ in righteous­ness for ever:) yet howsoever, primarily, and in the first place, are they principally, and completely fulfilled in Christ himself, in whom all the promises of God are yea, and Amen. For he is that in the primest sense (accor­ding to the Apostles exposition, Gal: 3.16.) the seed of the woman, that doth bruise, and batter the serpents head, and thorough death, destroy him that had the power of death, that is to say, the Devil. His flesh, his blood, his humane nature it is, in the first, highest, and sublimest sense, that is betrothed, and espoused unto the Lord, in righteousness for ever; and in him was this promise, chiefly, and principally fulfilled, when God was manifest­ed in the flesh, when the word was made flesh and dwelt a­mong us. Joh: 1.14. This is the sense and meaning of that soul-gladding expression, and promise, Esay 9 6. Unto us a child is borne, unto us a Son is given, &c. In which words the holy Spirit joynes, and marries God and man together, in the unitie of the same person, to all eternity; for what is this child that is borne? but the man Christ Jesus. And what is this Son that is given? but the eternall Son of God, Who so loved the world, that he gave his onely begotten Son, that whosoever be­lieveth in him should not perish, but have everlasting life. Joh: 6.16. The same is the sense, and meaning of that expression of wisdome it self: Prov: 9 1. Wisdome hath built her a house, &c: Who, or what is this wisdome? But the eternal Son of God himself, Christ the power of God, and the wisdome of God. 1 Cor: 1.24. And what is this house that is built? but his humane body, even [Page 14]the same of which Christ by his eternal spirit, speakes unto his Heavenly father, Psal. 40. according to the translation of the 70. A body hast thou prepared me; The same of which he speaketh to the Jewes in another place, Destroy this Temple, and in three daies I will build it up, Joh: 2.19. This is that holy house, that divine, and Heavenly Temple. So Christ and his Disciples call it, Joh: 2.19., 25. In which dwelleth all the fulness of the Goahead bodily, Colos: 2.9. The sacred rendevous, or meeting place, wherein God and man meet together, to hold an enterparle, and treaty after a long, and mortal enmity, and hostilitie; and to conclude (both to the glory of God, and joy of men and Angels) an everlasting peace. That holy and heavenly Herald St Paul thus trumpeteth out, and proclaimeth to the world, that a­greement, and reconciliation, 2 Cor: 5.19. God was in Christ reconciling the world to himself. In this personal union God shews himself to be reconciled to our Hu­mane nature; takes upon him to renew it, by deriving his righteousness, and holiness through the humane na­ture of Christ, as through a channel, or pipe of convei­ance, to as many of the sin-sick sons of Adam, as he en­dues with true faith to receive it. The Humane nature of Christ is that little leaven, that leaveneth the whole masse and lump of all true believers, by meanes of that is he made to us of God, wisdome, and righteousness, and sanctification, and redemption, 1 Cor: 1. ult: To redeem us from all iniquity, and purifie unto himself a p [...]uliar people zealous of good workes, Tit: 2.14. For if the r [...]ot be holy, so are the branches, and he that sanctifieth, and they that are sanctified are one, saith the Apostle, Heb: 2.11. And the [Page 15]same Apostle saith, Colos. 1.19. That it pleased the Fa­ther that in Christ all fulness should dwell. And another, That of his fulness have we all received, and grace for grace. Job: 1.16.

Now then if the flesh, and blood of our Dear Lord, and Saviour Jesus Christ, was the first of all other, that the eternal Son of God vouchsafed, and condescended to betroth, and espouse to himself, in righteousness, and true holiness; for which cause that holy thing that was borne of the Virgin, was called the Son of God, Luk: 1.35. Shall we think that the same flesh and blood, being thus gloriously deck't, and trim'd with the robes of most full and perfect righteousness, and holiness as the bride fitted and prepared for the bridegroome; after it had fi­nished it's course here on earth, was not first of all o­thers, led home by the bridegroom, the eternal Son of God to his own Fathers house, so to enter into the Kings pallace, Ps: 45.15. and to be made partakers of his glory, even his own glory, Luk: 24.26. which he had with the Fa­ther before the world was, Job: 17.5. especially since Christ himself so plainly avoucheth, and declareth; That no man hath ascended up into heaven, but he that came downe from heaven, even the Son of man which is in heaven, Joh. 3.13. The summe of this Argument may be recollected, and rendred in this Enthymeme, Christ's humane body was the first that had the grace & honour of Assumption and personal union into the Divine nature; and there­fore it alone had the first honour, and dignity of evecti­on, and exalt [...]tion unto glory.

Arg. 5 A fifth Argument is afforded us, from those places of Scripture, wherein the Apostle calls Christ the head of [Page 16]the Church, Eph: 1.22. And hath given him to be the head over all things to the Church, that we may grow up in him in all things which is the head, even Christ, Eph: 4.15. Christ is the head of the body, Coloss: 1.18. Now I suppose there is no man so headless, so sensless, so sottish, but that he very well knoweth, and understandeth where the site, the place, the position of the head in the body naturall is. Concerning the fabrick of man's body, and it's aspect, the Heathen Poët tells, Ovid: Metamorph: lib: 1.

Os homini sublime dedit, Coelum (que) videre
Jussit, & erectos ad sidera tollere vultus.

In which Distich the Poët intimates unto us, not on­ly the head's perspicacitie, but also it's sublimitie; not only that it of all the members, looks up to Heaven, but that it of all the members likewise is highest, and nigh­est unto Heaven. So the Apostle St Paul teacheth, and assureth us likewise, that the head is the most honourable of all the members of the body, 1 Cor: 11.4. and 1 Cor: 12.23. And being the most honourable of all the mem­bers of the body, (according to our Saviours own Do­ctrine.) Therefore it both deserveth, and possesseth the highest place, Luk. 14.8, 9. And for this cause as it hath the priority of all the other members in the birth, so hath it the preeminence, and prority in progressive mo­tion, without doubt it hath in an ascendent motion wherein the head being the highest member, must of necessity, possesse, and occupie each place [...]rst, and be­fore all other members of the body, and Dato, sed non concesso, that Elias was coached by Angels up into [Page 17]Heaven, yet can I never be perswaded, that he was car­ried up thither, with his heels upward.

Christ therefore being the head of the Church, as the Apostle teacheth, must of necessity (as the head in the body natural) have the preeminence in All things, Colos: 1.18. And therefore the priority, and prece­dency of all his members, in respect of ingress, or en­trance into Heaven; otherwise he could not, he should not have the preeminence in all things, nor could the A­postle Heb: 6.20. rightly, and properly terme him our forerunner into Heaven, if any other man did outrun him thither, or run before him, for is est primus, ante quem nullus; He is properly the first of all other, before whom there is no other, saith Tertul: lib: de carne Christi.

Arg. 6 The sixth and last Argument that I shall raise for the positive, or affirmative part, is drawn, and taken from the Dominion, and roialtie of our Saviour Jesus Christ, Christ not only as God, but also as man, and Mediator; Is alone the Lord of Glory, 1 Cor: 2.8. The Prince of the Kings of the earth, Apoc: 1.5. He is the King of Kings, and Lord of Lords, Apoc: 10.16. and chap. 17.14. The Son of the Eternal God; whom the Father hath appointed heir of all things, Heb: 1.2. According to that witness, and testimony of the Prophet David, cited by Christ him­self, Math: 22.44. The Lord said unto my Lord, sit thou on my right hand, till I make thine enemies thy footstoole, Psal: 110.1. And all this I say is Christ, not only as he is true God. 1 Joh: 5.20. but also as he is man, and Me­diator, Math: 28.18. For as he ceased not to be the true, and eternal God, when he was a dead man hanging on [Page 18]the Crosse, Act: 20.28. So ceased he not to be King of Kings, and Lord of Lords, even at the lowest step of Humiliation, when he had taken upon him the form of a servant, Philip: 2.7. For which cause the Apostle Saint John in his Revelation, chap. 19.16. ascribeth, and affix­eth this badge, and title of Honour to Christ's Humane nature, saying, That he had on his vesture, and on his thigh a name written, King of Kings, and Lord of Lords. And Christ himself in the daies of his flesh, and humiliation, standing before Pilate, to be examined upon intergato­ries, to Pilate's demand, Art thou a King? Denies it not, but answered Affirmatively, and by way of conces­sion, and grant, thou saist that I am a King; to this end was I borne, and for this cause came I into the world, that I should bear witness unto the truth; every one that is of the truth, heareth my voyce, Job: 18.37. &c: This was the end of Christ's coming into the world, to preach the truth; to gather his Saints together, Psal: 50.5. to raise his Church and Kingdome, to summon his Subjects; and to gather together in one, the Children of God that were scattered abroad, Ephes: 1.10. Joh: 11.52.

Christ having finished the great worke of Redempti­on here on earth, which his Father sent him to do, Joh: 17.4. returned then again to his Heavenly Father, from whom he came, Joh: 16.28. In the name of all his elect, to appear in the sight of God; and to take possession of that Kingdome, which it pleased the Heavenly Father to confer, and bestow upon them, Luk: 10.32. And which he prepared for them from the foundation of the world. Math: 25.24. This very thing Christ himselfe testifies, and intimates to his Disciples, saying, Joh: 14.2, [Page 19]3. In my Father's house are many mansions, if it were not so I would have told you, I go to prepare a place for you and if I go and prepare a place for you, I will come again; and receive you unto my self, that where I am, there ye may be also. In which words our Saviour comforts the hearts of his Desciples, at his departure from them, telling them, that he was even going to Heaven, nevertheless, that it was expedient for them, that he went away, John 16.7. because he went to heaven, to take possession of that place, and Kingdome, not only in his own behalfe, that he might raign there himself alone, but also as their Captain, Leader, and Fore-runner, that he might take possession of it likewise in their behalf, that where he is they might be also.

The very self same thing doth Christ Symbolize, and shaddow unto us under the Type, and Figure of a cer­tain Noble man, that went into a far country, to recive for himself a Kingdome, and to return: Luk: 19.12. There is no doubt to be made, but by this certaine Noble man is ment the Lord Jesus Christ, by the far country Heaven, by the Kingdome the glorious King­dome of Heaven; by the receiving of this Kingdome, Christ's bodily Investiture into it, when having by him­self purged our sins, he rose triumphantly over death, ascended up into Heaven, and as Lord, and Heir of all things, Sate down on the right hand of the Majestie on High, Heb: 1.3. far above all Principalitie, and Power, Might, and, Dominion, and every name that is named, not only in this world, but also in that which is to come, Eph: 1.21. who is gone into Heaven (saith St Peter of Christ) And is on the right hand of God, Angels, and Authorities, [Page 20]and Powers, being made subject unto him, 1 Pet: 3.22. This is the sixth and last Argument for the positive part, Christ as man, and Mediator, being heir of all things, as a son and heir of his own house, took Frst pos­session of the Kingdome of Heaven; therefore as man he made the first entrance into it.

Ob: If any here except, and say, Though it be gran­ted that some men in their body, and in their flesh, en­tred into Heaven before Christ, yet this is no disparage­ment, or derogation from Christ, so it likewise gran­ted, that Christ entred first in his Humane body as Re­deemer.

Sol: Answer, that the grant of this courtesie is scarce worth the acceptation; there is no doubt to be made, but that Christ as Redeemer, took first possession of the Kingdome of Heaven; for there is but one Mediator be­twixt God and man, the man Christ Jesus, saith Paul, 1 Tim: 2.5. And him hath the Father appointed Lord, and heir of all things. Heb: 1.3. But thus I Argue, and reason from the former grant; Christ of all men is the only Saviour, and Redeemer, therefore he alone, and first of all men, in his Humane body, entred into the Kingdome of Heaven. As the Apostle St Peter expresly saith, that Christ's precious blood was our Redemption, 1 Pet: 1.19, 20. So Ephes: 1.14. The Apostle S. Paul intimates plainly enough, that the same precious blood, was the price, and redemption of the purchased possession of the Kingdome of Heaven in our behalf: And if Christ alone by his body, and blood, purchased the Kingdom of Heaven in our behalf, all the reason in the world, that he himself should first of all bodily enter [Page 21]into it, and take possession of it in our behalf. And thus much may suffice for the confirmation of the positive, and affirmative part.

The Counter-part of the Question discust.

NOw for the confutation, and eversion of the nega­tive, and counterpart; know and understand, that the Scriptures afford no Apodeictical, or demonstrative Arguments at all, and but few, yea very few Topical, or probable Arguments to strengthen, support, and uphold it.

Arg. 1. The first, and most ancient that I can disco­ver, is the example of Henoch, the seventh from Adam; of whom Moses witnesseth saying, Gen: 5.24. And Henoch walked with God, and he was not, for God took him, saith the Text; therefore may some conclude, that Christ was not the first that bodily ascended, and entred there.

Sol: Answ: By granting the Antecedent, and deny­ing the Consequent, Henoch was not (saith the Text) and God took him; yet hence it follows not, that he was bodily rapt, and transported into Heaven without dis­solution (as Habakkuk was transported thorough the vehemencie of the spirit of the Lord, from Judea to Babilon as the Story saith; And Phillip from Gaza, or thereabouts, to Azotus. Act: 8.26, 40.) For what is there in this. Text spoken of Henoch which cause us so to thinke, which is not in other places of Scripture, spoken of other the Saints, and deer children of God? [Page 22]And yet from them we never did, nor could conclude, that they were bodily transported into Heaven. Is it said of Henoch he was not; and is not the same phrase, and forme of speech used by Jeremy, lamenting the de­struction, and desolation of the Jewes: Chapter 10.20. My children are gone forth of mee, and they are not. By Rachel weeping for her children, and refusing to be com­forted for her children, because they were not, Jer: 31.15. And likewise by Jacob, concerning his two sons, Joseph and Simeon; Joseph is not, and Simeon is not. Gen: 42.36. And Joseph's brethren to Joseph living, and standing before them, concerning himself, supposed to be dead, Gen: 42.15. Thy servants are 12. brethren, the sons of one man in the Land of Canaan, and behold the youngest is this day with our father, and one is not. This phrase of Scripture therefore, he is not, or, they are not, signifies nothing else, but the dissolution, and death of a man departed this life; and by death separated, and sequestred from the face of the earth; that he may behold man no more with the inhabitants of the world. Esay 38.11. And in sense it answereth to that phrase used amongst the Ro­mans, concerning one dead, and departed out of this life, Abiit ad plures, he is gone to more company; or, he is gone to the greater number: and that other of the He­brews, used to the same purpose, He went to his Fathers; or, He was buried with his Fathers. 1 King: 14, 31. 2 King: 14.20. Thus the Lord himself told Abraham, Thou shalt go to thy Fathers in peace. (And what that phrase meaneth the words following do ex­pound, and declare,) And be buried in a good old Age. Gen: 15.15.

Secondly, It is said of Henoch, that God tooke him; and what though? must we therefore of necessitie con­clude, that like Christ his Saviour, He was taken up both body and soul into Heaven? Act: 1, 2, 9, 10, 11. Why then may we not by the same rule conclude the like cor­porall assumption of those blessed Saints, and servants of God, of whom the Prophet Esay proclaimes. Chap: 57.1. where the same phrase is used. The righteous pe­risheth, and no man layeth it to heart, and the mercifull are taken away (by whom? By none but God:) none con­sidering that the righteous is taken away from the evil to come. The same phrase, and form of speech doth the Lord himselfe use, concerning Ezechiel's wife; Behold I take from thee the desire of thine eyes: Ezech: 24.16. And Jonah to the Lord concerning himself: Now O Lord take I beseech thee, my life from mee: Jonah 4.3. All these Saints were taken away by God, as well as Henoch; yet are we not able thence to conclude their evection, and transportation, both in body and soul into the King­dome of Heaven. In like manner saith Moses of Henoch, God took him; to wit by death removing him from the company of men. And the wise man Wisd: 4.11. saith of him, that he was speedily taken away, lest that wickedness should alter his understanding, or deceipt beguile his soul. Even by the self-same forme of speech of all the world, and in the very same sense, as the Prophet Esay saith, That the righteous are taken away from the evill to come. By the example of Abraham, Gen: 15.15. of good King Ezechiah, 2 King. 20.18, 19. and likewise of King Josiah, 2 King: 22.20. Because from the time, and age of He­noch, the Church, of God began to be corrupted, and [Page 24]the true worship of God to be perverted, by means of the conversation, and commixture of the sons of God, to wit, those of the posterity of Seth, with the daughters of men, to wit, those of the posterity of Cain, therefore this ereption, and assumption of Henoch by God out of this world, all this while doth not prove his assumption both in body and soule into Heaven; nay the Author of that book of Wisdome, (whosoever he was, whether Solomon or Philo Judaeus, I know not, God knowes) is so far from thinking him corporally alive, that indeed he esteemeth him among other righteous men corpo­rally dead; as plainly appeares by what he saith v. 16. by way of application unto Henoch; Thus the righteous that is dead, shall condemne the ungodly which are living.

Ob. But though the righteous be taken away, and by God, as Henoch was, yet it is to be supposed, that they are not taken away, after the same manner, as was Henoch. I easily grant it, for of him saith Calvin, in Heb: 11. In solito modo Henoch Deus à terrâ subduxerit. God withdrew Henoch after an unusual manner from the earth. And of him saith the Author of the book of Wisdome, Chap: 4.10. He pleased God, and was be­loved of him; so that living amongst sinners he was transla­ted. The same saith the wise Syracides, Ecclus 44.16. So doth Paul, By faith Henoch was translated, that he should not see death: Heb: 11.5.

Answ: I grant that Henoch was translated; (for so saith the Scripture) but concerning the manner how? and the place whither? Adhuc sub Judice lis est; there is the question; for in the Scripture we read of a transla­tion to grace, as well as of a translation to glory, 1 Co­loss: [Page 25]13. The Apostle saith; That God hath translated us, into the Kingdome of his deer Son. And yet notwith­standing all this, he hath not as yet transported us both body and soule, into the glorious Kingdome of Heaven. That Henoch's translation should consist in the evection, and exaltation of his Humane body into Heaven, I can hardly grant, for this (as I conceive) would quite evert, and overthrow that assertion of the Apostle, that Christ is the first fruits of those that slept. 1 Cor: 15. and that other of the same Apostle, That Christ in all things hath the preeminence, Coloss: 1.18. Yea and that saying of Christ himselfe also, Joh: 3.13. No man hath ascended up into heaven, but he that came down from heaven, even the Son of man which is in heaven. And if I must needs erre concerning one, I will rather chuse to detract something from the honour & repute of Henoch, then derogate the least jot, or title from the glory, honour, & preeminence of Christ. Sure I am that St Chrysostome is so far from avouching the body of Henoch to be in Heaven, that he condemneth it of curiositie to enquire what is become of him, or to what end he was translated. Hom: Heb: 22. & Jer: 21.6.

Ob: But of Henoch the Apostle saith, that he was so translated that he should not see death. Heb: 11.5.

Sol: The same saith Christ of every true believer, Joh: 8.51. Verily, verily I say unto you, if a man keep my saying he sh [...]ll never see death: yet every one that believes in Christ, and keeps his saying, is not forth­with corporally translated to eternal life. It is plain, and manifest, that these words of Christ cannot be under­stood of the exemption from corporal, but of the evasi­on [Page 26]of eternal death, as plainly appeares by the Jewes answer to our Saviour v. 52. Abraham is dead, and the Prophets are dead: yet those holy men of God, believ­ing in Christ are truly said by Christ not to see, that is, not to feele the sting of death; because in the midst of death, by true faith, they have a sight of eternal life. Job 8.5, 6. saith Christ to the Jewes, Your father Abra­ham rejoyced to see my daies, and he saw it, and was glad. As in the former sentence, not to see, is not to feel; so in the latter, to see, is by faith to enjoy.

Arg: 2 A second Argument may be taken from the example of Elias, of him the Scripture testifies, That he went up by a whirle-wind into heaven, 2 King: 2.11. The wise Syracides likewise celebrates him with this Encomium, That he was taken up in a whirle-wind of fire, and in a cha­riot, of fiery horses, Ecclus 48.9. He was taken up in a whirlewind of fire, saith the Apocriphal book, by a whirl­wind into heaven, saith the Canonical; and what though? shall we hence infer, that therefore he was transported body and soul into the emperial Heaven without disso­lution? it doth not follow, we well know, that what­soever is lifted up from the earth, & that doth encircle, and encompasse the earth, in Scripture phrase, is called by the name of heaven, (for from hence the name of heaven is deriv'd, for that it is hoven up above, or from the earth, saith Mr Verstegan.) In the Scriptures we read of the fowles of heaven, Job 35.11. By that can be meant nothing else but the air, as plainly doth ap­pear from Gen: 6.7. and Math: 6.26. compared toge­ther. In the Scriptures likewise we read of the Stars of Heaven, Gen: 22.17. By Heaven there can nothing [Page 27]els be ment, but the Celestial orbs; for as the Emperial Heaven, that hath no need of Sun, Moon, or Stars, or any of those petty, or inferiour lights, as St John wit­nesseth in his Revelation Chap: 21.23. The City had no need of the Sun, neither of the Moon to shine in it: for the glory of God did lighten it: and the Lamb was the light thereof. In the Scripture likewise we read of a third Heaven whither Saint Paul was rapt, which by Paul 2 Cor: 12.4. Joh: Apoc: 2.7. And Christ himself, Luk: 23.43. is called Paradise. And again by Christ himself, Abraham's bosome, Luk. 16. And his fathers house where­in are many mansions. Joh: 14.2. So that Elias, accor­ding to this Trimembred distinction may be carried in­to Heaven, and yet be elevated no higher, and passe no further then the air; yet if this Answer seems too poor, hungry, and starvling; be it granted that Elias was transported into the highest, and Emperial Heaven, yet as Paul speakes of himself, and of his own rapture, into the same place; so may I say of Elias, whether it was in the body I cannot tell; or whether it was out of the body I cannot tell; God knowes. Still I thinke the safest way will be; (that nothing may be derogated from the prerogative of Christ.) To conclude that his spirit re­turned unto God that gave it; yeelding over his body into the hands, and secret wisdome, and councel of God to be disposed of, and resolved as he thought good. And why may we not say, that the body of Elias upon his spirits returne into the hands of the father of Spirits: was resolved into its mother earth by the power of God, even by the same omnipotent power, by which Humane bodies were prepared, and accommodated, for [Page 28]the holy and heavenly Angels, that appeared to Abra­ham, Lot, and others; (certainly they had true bodies, as appeares by their eating, drinking; the washing of their feet, and the performance of other Humane Acti­ons; and this is the opinion of Michael Psellus, the best Doemonist that ever wrote, saith Joh: Luaovicus vives, both concerning Angels, and Devils; as he derives it from the great St Basil in his book of the operation of Devils;) which immediately after the execution, di­spatch, and finishing of their embassage, and dispensa­tion, were by the same Almighty power of God, either annihilated, or resolved into their first principles.

Arg: 3 The third probabilitie is raised from the example of Moses, and Elias, who at Christ's Transfiguration on the holy mount, are said to have appeared unto Jesus, and to have spoken unto him of his discease, which he should accomplish at Jerusalem; Math: 17.3. Marc: 9.4. Luk. 9.30, 31. The objection as I conceive may be thus for­med, and fashioned; Moses and Elias appeared in glory to Jesus on the holy mount in their Humane bodies from Heaven: therefore Christ was not the first that entred into heaven with humane body, because if the two former brought their bodies along with them from heaven, it is likely they carried the same bodies along with them to heaven.

sol. Answ: That this Argument hath contain'd in it three Articles, or petty questions; First whether Moses, and Elias, appeared unto our Saviour with true, real, and substantial humane bodies? 2ly, whether they were the very self same Humane bodies, and earthly tabernacles wherewith they were invested, and cloathed, during [Page 29]their peregrination, and pilgrimage here on earth? Thirdly, whether brought these their bodies from Heaven?

Though I may easily grant, that they appeared to our Saviour in true, real, and substantial, Humane bo­dies, as may easily be concluded, and confirmed from those bodily, and corporal actions, that they perfor­med on the mount, speaking and discoursing with our Saviour face to face, concerning his death, and depar­ture, that he was to accomplish at Jerusalem: And though I easily grant in a second place, that those true, and real bodies, were the same bodies wherewith their soules were cloathed whiles they were on earth; (for had their bodies bin others, they could not properly have been said to be Moses and Elias:) yet cannot I so easily grant in the third place, that they brought their bodies along with them from Heaven. Full well I know, that it was an opinion embraced by many, yea very many of the Ancient Fathers, that the bodies of Henoch, and Elias, are reserved and kept alive in a third mansion house, distinct and separate both from Heaven, and earth, which they call Paradise; and that they shall returne, and bodily appear on the earth, before the day of Judgment; yea, and John the Divine, and the Pro­phet Jeremie too, whose death is not read of; saith Hyppolitus. If this opinion be true, then doubtlesse Mo­ses, and Elias brought not their bodies from Heaven a­long with them to the holy mount.

But leaving that opinion as we found it, concerning Moses, the Scripture plainly concludeth concerning him that his body went not to Heaven together with [Page 30]his soul. Deut: 34.5, 6. there we read: So Moses the servant of the Lord died in the land of Moab, according to the word of the Lord, and he (that is either God him­self, or an Angel of God.) buried him in a valley in the land of Moab; over against Beth Peor, but no man know­eth of his Sepulcre unto this day. And this, as I conceive, accasioned that grave, and solemne dispute, and contro­versie (according to St Judes Ecclesiastical tradition, and relation, v. 9. of his Epistle betwixt Michael the Archangel & the devil, about the body of Moses: The devil urging, as I conceive, the necessity of the revelation of the place of sepulture thereof, that by that meanes he might yeeld the Jewes a copious, and abundant occasi­on of committing Idolatry, who he well knew were apt enough by nature, to honour God's faithfull servant too much, and to neglect his Lord. Contrariwise the Arch­Angel pressing home, the expediencie, and necessitie of the concealment of it's place of burial, for the preven­tion, and disappointing of the occasion, and introducti­on of Superstition and Idolatry.

Wherefore if the body of Moses went not together with his soul to heaven, but as the Scripture teacheth, remained on earth, then surely could he not bring it along with him from heaven, when he appeared on the holy mount; and why may not the same be said of Elias, that his body by the hand of God's omnipotencie, had as sudden a restitution at his soul's descent from Heaven (the very case of the soules of God's elect at the resur­rection) as it had dissolution at it's evection, and trans­portation thither? Sure I am, whatsoever other men thinke, the conceipt and opinion of the sons, of the Pro­phets [Page 31]was, that his body was not carried up into heaven, but rather that the spirit of the Lord had taken him up, and cast him upon some mountain, or into some valley, which made them so earnestly to sue unto Elisha: That fifty strong and able men might goe, and make search, and inquisition after him. 2 King: 2.16. And these sons of the Prophets, as I conceive, were no plain, or simple men, but even Prophets themselves (as man, and son of man, are all one in Hebrew phrase) belonging and ap­pertaining to the Schole, or Colledge of Elias, and Elisha, whom a great Antiquary, and Chronologer, from prophane writers calleth by the name of Elulaeus Armagh: Chron: One objection remaineth that may be made, that seems somewhat weighty, and ponderous; it is this,

Arg: 4 Christ had his messengers, and fore-runners, his ser­vants the Prophets, going before his face to prepare his way before himself bodily, and personally oppeared in flesh, and blood here on earth, to gather his Church, and enter upon his Kingdome of grace; what hurt then, if we suppose some Saints, and holy men of God, cor­porally went before him as his [...] fore-runners, and messengers, before he himself personally, and in his Humane body entred, and actually took possession of his Kingdome of glory.

Sol. Answ: Be it granted, that Christ had his messen­gers, and fore-runners, before he came personally him­self, to plant his Church, to gather his Saints together, and to enter upon his Kingdome of grace, yet hence it follows not, that he had any that did fore-run him bodi­ly, before himself bodily, and personally entred into [Page 32]his Kingdome of glory. A necessity there was of the Antecedent, but no necessity at all of the Consequent. For the better, and clearer Demonstration of my sense, and meaning in this Answer, we must observe, and mark, that the whole my stery of man's redemption, is ground­ed, and established on a threefold foundation: First on God's eternal purpose before all time. Secondy, on his free promise at the beginning of time. Thirdly, on his mercifull performance in the fulness of time.

The first is God's eternal purpose before all time: of this we must conceive thus: that God, to whose eter­nall knowledge, all things are present, and nothing past, or to come, foreseeing man's fall before all time purpo­sed to send his Son Jesus Christ into the world to re­deem him, Ephes: 1.9. Act: 2.23.

The second is, God's free promise at the beginning of time; when immediately upon the fall of Adam, God promised Christ unto him, saying unto the serpent, I will put emnity between thee, and the woman; and between thy seed, and her seed: He (that is to say, Christ the seed of the woman) shall break thy head, and thou shalt bruise is heel. This promise of Christ the woman's seed, was the Gospel, and the only comfort of Adam, Abel, He­noch, Methuselah, Noah, and the rest of the godly Fathers till the time of Abraham.

At the time of Abraham, this promise was turned into a covenant with Abraham, and his seed, and oft times repeated: That in his seed all Nations should be blessed. Gen: 12.3. and 18.18. and 22.18. which pro­mise, and covenant was the very voice it selfe of the Gospel; it being a true Testimony of Jesus Christ as [Page 33]the Apostle beareth witness, saying, Gal: 3. The Scripture foreseeing, that God would Justifie the Gentiles through Faith, preached before the Gospel unto Abraham, saying, In thee, or in thy seed shall all nations be blessed. That this promised seed was meant of Christ, and of him alone, the Apostle puts us out of all doubt, Gal: 3.16. Now to A­braham and his seed were the promises made, he saith not, and to seeds, as of many, but as of one, and to thy seed which is Christ. Now this Covenant thus made, and confirmed with Abraham, was renewed with Isaak, Gen: 26.4. and made knowne unto Jacob by Jesus Christ himself; for that man which wrastled with Jacob, was none other, but the man Christ Jesus; for himself said, That Jacob should be called Israel, a wrestler, and prevailer with God: and Jacob called the name of the place Peniel, because he had seen God face to face. Gen: 32.28, 30.

Anon upon the death of these holy Patriarchs, God raised up his faithfull servant Moses, who by God's command committed that to writing, which was de­rived by tradition, and word of mouth, from Adam to Seth, Henoch, and the other Patriarches successively to his owne time; to wit, the creation of the world; the fall of man; the promise of a Redeemer; the Genea­logie of Christ from Adam: the propagation, pro­gress, and protection of the Church: the fearfull destruction, and confusion of God's enemies: the which Moses receiving from God a forme of ecclesiasticall go­vernment, upon the top of mount Sinai, consisting in divers and sundry sacrifices of beasts, and other religious [Page 34]rites, and ceremonies shaddowed out unto the people; the sole expiatorie, and propitiatory sacrifice of that true Pascal Lamb, the Lord Jesus Christ which was to come; the same Moses also being himself a Type, and Figure of Christ, yeelded forth, and uttered a most excellent and perspicuous Phophesie of Christ, Deut: 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee; of thy brethren like unto mee; unto him yee shall hearken, and it shall come to passe, that [...]hosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. v. 19. The which glorious prophesie of Moses the Apostle St Peter in that excellent Sermon of his, which he had to the people, at the beautifull gate of the Temple, concerning the lame man restored to his feet, applieth home to our Lord Jesus Christ, and to him only, Act: 3.12, 13.

After Moses succeeded Joshua, the Captain, and Lea­der of the Lord's people into the Land of Canaan; who likewise was a Type of Christ, the true Michael, Prince, and Captain of the Hosts of the Lord. Joshua 5.14.

After Joshua followed the Judges, whose rescue, and deliverance of the Lord's people, from the tyranny of their temporal enemies, was the undoubted type, and fi­gure of the eternal redemption of the Church, by Christ Jesus, the Judge both of quick and dead, from the Cap­tivitie of their spiritual, and everlasting enemies, sin, satan, and condemnation: Yea, and all the Prophets from Samuel, and those that followed after, as many as have spoken, have likewise foretold of these daies. Act: 3.24.

For David, a man chosen of God after his own heart, [Page 35]being both a wise King, and a great Prophet; foresaw the coming of Christ in the flesh; foretold that he should be borne of his own loynes, 132.11. The Lord hath sworn in truth unto David; he will not turn from it; of the fruit of thy body will I set upon thy Throne: which words, though litterally meant of Solomon, yet typi­cally, and mystically, are they fulfilled in Christ, as may be gathered, and concluded easily, by applying, and com­paring them with what he saith all along, thorough out the 72. Psalm: moreover he foresaw, and foretold both the natures of Christ: First his humane nature, Psal: 45.2. Thou art fairer then the children of men. Secondly his Divine, v. 8. Thy Throne O God is for ever, and ever; the Scepter of thy Kingdome is a right Scepter, thou lovest righteousness, and hatest wickedness, therefore God, (even thy God) hath anointed thee with the oile of gladness a­bove thy fellows. Likewise he foresaw, and foretold both the states and conditions of Christ; both his state of disgrace, and his state of glory; his state of humilia­tion, and his state of exaltation: his state of humiliati­on he intimates in those words of his, Psal: 22.6. I am a worm and no man: a reproach of men, and despised of the people. His false accusation, crucifixion, bitter death, and blooddy passion, with the concomitant cir­cumstances thereof. He intimates in those words of his, Psal: 22.16, 17, 18. For dogs have compassed mee; the assemblies of the wicked have enclosed mee: they pier­ced my hands, and my feet: I may tell all my bones: they look, and stare upon mee: they part my garments, and cast lots upon my vesture: Math: 27.34. That bitter [Page 36]potion, that they offered him, either in pitty, and com­passion to stupifie him, that he might become sensless, or at leastwise lesse sensible of his tortures, as say some, or else in scorne, and derision, as say others; Da­vid intimates in those words of his, Psal: 69.21. They gave mee also gall for my meat, and in my thirst they gave mee vineger to drinke. His death, buriall, and re­surrection he intimates in those words, Psal. 16.8, 9, 10. I have set the Lord alwayes before mee, because he is at my right hand, I shall not be moved, therefore my heart is glad, and my glory rejoyceth, my flesh also shall rest in hope, for thou wilt not leave my soule in hell, neither wilt thou suffer thine holy one to see corruption. All which words of the Prophet David, the Apostle Saint Peter applies to Christ, and to him alone, Act: 2.25, 26, 27. verses. His ascention he intimates in these words, Psal: 68.18. Thou hast ascended on high, thou hast led captivi­tie captive. His glorious evection, and exaltation to the right hand of his holy, and heavenly Father. He point­eth at in these words, Psal: 110.1. The Lord said unto my Lord, sit thou on my right hand, until I make thine enemies thy footstoole. which words of David, our Savi­our applies to himself, Math: 22.44. and what should I more say? but that from the first issuing forth of the promise, from God in the garden of Eden; that a Messias should come: God never ceased in all ages, and genera­tions of his Church, either by visions, or express Reve­lations, and Types to the Fathers before the Law: and Types and Figures under the Law; and plain, and ma­nifest predictions by Moses, David, and other succeeding [Page 37]Prophets, to point out unto the world the promised Messias, and to give his people assurance of his coming: who prophesied the time, place, and manner of his birth: the affliction of his life, the kind of his death, the glory of his resurrection, the deliverance of his people, the end for which he came, with all other circumstances belonging to his manifestation. The last of all, the Pro­phets (and that by Christ's own witnesse, Math: 11.13.) was John the Baptist, who immediately before his coming, going before the face of the Lord, in the spirit, and power of Elias, to prepare his way, preacht unto the people the doctrine of repentance, and remission of sins; saying, repent for the Kingdome of Heaven is at hand. After the voice of this Crier, immediately followed the eternall word of the Father, in his own person, clothed with flesh and blood, to preach redemption to his peo­ple. And here was the full performance of God's long promise: now then to sit down and rest, and breath a little after a long ramble, and chase, peradventure some may say,

quest: Quorsum isthaec tam longo repetita circuitu? What meanes this long narration of God's most mercisul di­spensation to his Church, in putting it in minde, some way or other, in all ages, and generations of the promis­ed Messias?

sol: Answ: That the necessity might the better appeare, why the Father sent the servants in the first place; be­fore his son personally appeared in the last: to gather his Saints together, and to raise his Kingdome of grace: these he did for these Reasons.

Reason 1 First for the better calling to mind, and keeping his promise in perpetual remembrance. For since from the first going forth of the promise, and the performance thereof, in the fulnesse of time, by the incarnation, and nativitie of the Son of God, so great a Chasme, and in­terval of time did intercede, as the space, and length of almost 4000. yeares, according to the computation, and account of Beroaldus; had not God some way, or other, as saith Paul Heb: 1.1. either by visions, and reve­lations, tradition, Types, and Figures, Prophesies, and Predictions of his servants the Prophets, successively sent in all ages, continually call'd his promise to re­membrance; and preserved and kept it fresh in the minds of his people: in all reason his promise in so long a tract, and duration of time, would have been forgotten, and the whole world have fell into a general, and uni­versal atheisme, and apostacie: faith unfeigned in the Lord Jesus Christ, and in him alone, being the undoubt­ed, and infallible ground worke, and foundation of true, and sound religion, towards God: so saith Christ to his heavenly Father. And this is life eternal, to know thee the only true God, and whom thou hast sent Jesus Christ. Joh: 17.3.

Reason 2 Secondly, he did it for the strengthning the faith of all true believers; which else through the weaknesse, and infirmitie of the flesh, had been apt every moment to faile, had not God in all ages, from the creation down­ward, by some means, and messenger or other, still re­newed, and refresht his promise to his Church: I say from the issuing forth of the first promise, concerning [Page 39]the Messias, from God in Paradise, to the performance thereof, there being so long a tract, and continuation of time, as the space of almost 4000 years: had not God continually seconded, and backt his first promise, with fresh, and new promises to his Church in all ages; the faith of God's children had bin apt, yea very apt to faile: and not without cause might they have cried out, and complained with David, Psal: 69.3. Mine eies faile while I wait for my God and 119.82. Mine eies faile for thy word: saying, when wilt thou comfort mee? and 119.123. Mine eies faile for thy salvation, and for the word of thy righteousnesse. And as he doth Psal: 77.7, 8. Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise faile for evermore? And for this cause God made the Saints of all ages, as Saint Paul saith, Heb: 6.12. tho­rough faith, and patience to inherit the promise, both of the coming, and incarnation of the Son of God, that so both they, and we might be made one. (Christ, as saith Paul, having broken down the middle wall of parti­tion between us, Ephes: 2.14.) And so as Saint Peter, All of us be saved, through the grace of our Lord Jesus Christ, Act: 15.11. We by faith in Christ that is come: they by the same faith in Christ that was to come.

Reason 3 Thirdly, this he did to whet and sharpen the desires, and heighten the hope, and expectation of his servants. The wise Solomon yeelds us a most excellent saying to this purpose, Prov: 13.12. Hope deferred maketh the heart sick, but when the desire cometh, it is a tree of life. In which golden Text, hope is set for the thing ho­ped [Page 40]for, as it is likewise Heb: 6.18. And this hope de­fer'd, and delai'd, saith Solomon, maketh the heart sick; that is, to sigh, and groan earnestly, with desire and love, and longing after the thing hoped for. Thus the Apo­stle Saint Paul, by a most elegant prosopopoeia Rom: 8.21, 22. maketh the whole creature, the whole creation, to groan, and travel in pain together, to be delivered from the bondage of corruption, into the glorious libertie of the Sons of God. Thus the Church grew sick with desire, and longing she had after Christ, Cantic: 2.5. and 5.8. Thus Jacob waited for the Lords salvation, Gen: 49.18. And David longed for it, Psal: 119.174. And his soule panted, and thirsted after God, with as much vehemencie, and ardencie of desire, as the Hart panted after the wa­ter brooks, Psal: 42.1, 2. Thus the Prophet Esay ma­keth the Church to sigh and groan after the company, and fellowship of Christ, Chap: 26.8, 9. In the way of thy Judgments, O Lord, have we waited for thee: the desire of our soul is to thy name, and to the remembrance of thee: with my soul have I desired thee in the night, yea with my spirit within mee will I seek thee early, &c: Thus Sime­on earnestly looked, and longed for him; and all the Saints likewise, that looked for redemption in Jerusalem. Luk: 2.38. And after the same manner the Apostles, both Saint Paul, & Saint John, make the whole Church to long after the comeing of Christ, and the restitution of all things. 2 Con: 5.2. Apoc: 22.17, 18, 20. This I say is the third Reason, why the great Lord both of Heaven, and earth, sent so many of his servants, in the first place before he sent his only Son: that so the world [Page 41]being continually informed by the servants, and mes­sengers that went before, concerning the comeing of their Lord & Master that was to follow after: the hearts of all true believers, might be enflamed with the desire of him, and long to see that day, wherein Christ Jesus, the desire of all Nations, as Haggai calls him, Chap: 2.7. should come; (as the sick patient thinks every hour two, till the Physitian comes, who he believes will re­cover him,) and at his coming receive him, the more joyfully; and glorifie the Lord the more thankfully, for that long lookt for was at last come: and their eies with Simeon, had seen the Lord's salvation, even the Lord Jesus Christ, the Lord of life: who is indeed, as St John saith, Apoc: 22.2. A tree of life to every faith­full soul: according to the former Aphorisme of the wise Solomon, Hope deferred maketh the heart sick; but when the desire cometh it is a tree of life Prov: 13.12.

Reas. 4 Fourthly, the servants went so long before; before the Lord, and Master himself came, that so the disease might have time to come to it's full height: for the ag­gravation of Adam's sin; that it might appear exceed­ing sinfull; and the manifestation of the corruption of our Humane nature flowing from thence; which by most certain, and evident arguments, of so many ages, and generations, was so far from being bettered, and amend­ed, that aetas parentum pejor avis: it still grew worse and worse: The venime of Adam's sin was so strong, and mortal: the gulf, and whirl-pool of his transgression, so unsearchable; as saith Musculus: and thereupon to give us occasion, the more dangerous, and desperate the [Page 42]disease was, the more to magnifie, and admire, the most profound skill of our Heavenly Physitian.

Reas. 5 Fifty, this was done for the declaration; and manife­station of the most wonderfull goodnesse, patience, and long sufferance of the Lord; who notwithstanding the whole earth was filled with violence; and all flesh had corrupted its way, for the space of almost 4000. yeares, yet for bore all this while to destroy the world, for it's iniquity: and as the Apostle saith, winked at the times of this ignorance. And in this the Lord performed the part of a patient, and long suffering creditor, who suffers his debtors to run on long, and far in his debt, before he calls for payment, and satisfaction; and even then gives them mony of his own to pay the debt: so God suffered the world to run on long in skore with him; al­most 4000 years, and then sent Christ to pay the debt, and make satisfaction, whom God hath set forth to be a propitiation, thorough faith in his blood, to declare his righteousnesse for the remisston of sins, that are past tho­rough the forbearance of God. Rom: 3.25.

Reas. 6 Sixthly, and lastly, The Father promised, and sent his servants so long before, before he sent at last his on­ly begotten Son; for the greater amplification, illustra­tion, and magnification of the honour, and dignitie of his Son. For the greater, and more noble the person, the more the servants be to attend, and guard him; and likewise to run before him. This appears plainly: First from that Oracle of Solom: Prov: 14.28. In the multitude of people is the Kings honour. This doubtlesse made David in pride, and vain glory to number the people. Secondly, from Samuel instruction to the children [Page 43]of Israel concerning the order, custome, and manner of Kings. 1 Sam: 8.11 He will take your sons, and appoint them for himself; for his chariots, and to be his horsmen: and some shall run before his chariots. And thirdly, from Absolom's practice; 2 Sam: 15.1. who to declare unto the world his pomp, power, and Majesty, prepared him chariots. and horses, and 50 men to run before him. Now if Christ had had no messengers before his face, to pre­pare his way, before he came bodily, and personally him­self into his Kingdome of grace; the royaltie, state, and Majestie of this great Lord, and King, both of Heaven, and earth, might have well seemed lesse, then that of the Centurion, who had souldiers under him; and who could say to this mangoe, and he goeth; and to another come, and he cometh; and to his servant do this, and he doth it: Math: 8 9. This Royall State, and Majestie, of Christ himselfe, typifies to the life; under the Parable of a certain housholder, that planted a vineyard, and let it it out to husbandmen, and sent his servants in the first place, but last of all his only son, and heir, that they might receive the fruits thereof: Math: 21.33, 34. Now there is no doubt to be made, but by this housholder is meant God the Father, whom Christ, Joh: 15.1. calls an hus­bandman; by this vineyard the people of the Jewes (re­presenting the whole Church of Christ;) whom imme­diately after their deliverance out of the land of Egypt, God nourished 40. yeares in the wildernesse; and then planted as a Vineyard in a very fruitfull hill: Esay 5.1. even the Land of Canaan, flowing with milk and hony. Of this David sings, and tryumphs, Psal: 81.8, 9. Thou hast [Page 44]brought a vine out of Egypt, thou hast cast out the Heathen, and planted it: thou prepared'st room for it, and didst cause it to take deep root, & it filled the land. By those husband men are meant the Scribes, Pharises, and Eccle­siasticall Rulers, and Governours among the Jews, who by their impietie and ill husbandry, prov'd perfidious traitors, and rebels, against this great housholder in abu­sing his servants the Prophets, who came first; and then in murthering, & slaying his own Son, & Heir, who came last, to demand fruits of his vineyard: and these are the Reasons why Christ had so many messengers, and ser­vants to goe before him, before he came personally himselfe to erect, and raise up his Kingdome of grace. These are the reasons why (as saith Saint Paul) God at sundry times, and in divers manners, spake in times past, unto the Fathers by the Prophets, but in these last daies, hath spoken to us by his Son, whom he hath appointed heir of all things. Heb: 1.1, 2.

But though Christ had many servants still going be­fore him, before his bodily introduction into his King­dome of grace; yet still I say, hence it follows not, that any of his Saints, & members went before him, and pre­vented him, before his own bodily induction, & investure into his Kingdome of glory. A necessity there was of the former (for the reasons before alleaged) but there was no necessity at all, of the later what necessity could there be, that Christ should have his forerunners in the flesh, to goe before him; before himself bodily ascend­ed into the Kingdome of Heaven? what? to carry news to God the Father, his holy Angels, and Saints of [Page 45]Christs's tryumphant, victory over death, his resurre­ction; and to inform them; that Christ himself would shortly bodily appear in his own person in Heaven? As Ahimaaz the son of Zadoch, ran speedily to carry David good newes concerning his victory over his re­bellious son Absolom? 2 Sam: 18. there was no neces­sity, I say, of all this; God, his holy Angels, and the Saints themselves doubtlesse by revelation from God, knew sufficiently, that Christ, after he had finished his passion, should himself bodily enter into his glory, Lu: 24.26. For it became him for whom are all things, & by whō are all things, in bringing many sons unto glory, to make the captain of their salvation. (and therefore their ring­leader) perfect thorough sufferings Heb: 2.10. Nay there was a double necessity, that no flesh, and blood should enter into the Kingdome of Heaven, before Christ him­self. First in respect of Christ himself. Secondly in re­spect of his members.

First in respect of Christ himself, for if any Saint had bodily entred into heaven before Christ himself, then that Saint had bin the first fruits of them that slept, and not Christ. Secondly, in respect of the mem­bers of Christ; there was a necessity that some should not enter bodily into Heaven without others, that so (as the Apostle saith) Some without others might not be made perfect, Heb: 11.40. But briefly to recapi­tulate what hath been spoken, a necessity there was that Christ of all men should first enter bodily into the King­dome of Heaven, for those 6. causes, or reasons before alleaged. 1. Thereby to declare the Analogie, and cor­respondence [Page 46]between the first and the second Adam.

Secondly, Thereby to confirme that Christ is the first fruits. Thirdly, for that Christ is our High Priest, and therefore ought first, and before all other, to enter into the holy place. Fourthly, for that his Humane na­ture was the first flesh that God assumed; and therefore in all reason ought it first to be glorified. Fifthly, for that Christ is the head of the Church; therefore to him belongeth the Preeminence of the first entrance. Sixth­ly, for that Christ is the Lord, and heir of all things; therefore to him appertaineth the first entrance, and possession of the Kingdome of Heaven. To these may be added vice coronidis in the seaventh and last place, the confirmation, and establishment of divers, and sundry expresse testimonies of the Scriptures, all avouching, and confirming the same thing, that Christ first of all bo­dily ascended, and entred into Heaven. Joh: 3.13. saith Christ, No man hath ascended up into heaven, but he that came down from Heaven, even the Son of man which is in Heaven. This one Text of Scripture, quite strangles, and cuts the very throat-strings, nerves, and finews of all those counter-Arguments drawn, and taken from the examples of Henoch, Moses, and Elias, Coloss: 1.18. saith the Apostle, Christ is the head of the body the Church: the beginning, the first borne from the dead, that in all things he might have the preeminence: which could not possibly be, if ever flesh and blood entred into Heaven before him: and for this cause it is that the Apostle Saint Paul calls him our Captain, (or Leader) Heb: 2.10. And our fore-runner. Heb: 6.20. Whither the fore-runner [Page 47]is for us entred, even Jesus that is made an High Priest for ever after the order of Melchizedech. Deo Gloria.

In all this that I have here written I submit to the sounder, and sincerer Judgement, and censure of my Mother the Orthodox Church of England.

FINIS.

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