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 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 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 Arch-Angel 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 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 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 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
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 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 shâ—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 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 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 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
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 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 inclusiâ—â— 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 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 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 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
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 â—bserve sets down five proper Attributes of every-high Priest all 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 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 â—resenting to his Holy and Heavenly Father the merit and value of 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 being now entred into the vail alone there of them that have been partakers of flâ—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