〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. CHRIST'S PREEMINENCE; In a Question Propounded, Discussed, & Resolved; That Christ was the first, that with Flesh, and Blood entered into the Kingdom of Heaven.  
By NICOLAS GAWEN Minister, and Preacher of the Word of God at Bister in the County of OXFORD.  
Who being the brightness of his (Father's) glory, and the express Image of his person: and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty 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 Worshipful Dr LAMPLUGH D. D. Archdeacon of Midlesex, and Principal of Alban Hall in Oxford, Grace on Earth, and Glory in Heaven.  
NOt to make too wide Gates to my little Myndus; lest some railing Zoylus, carping Momus, barking Diogenes, critical, and censorious Aristarchus, having eyes more quick, and piercing then Lynceus, the Eagle, Crocodile, or Epidaurian serpent; should except, and maunder at this my poor innocent, and first borne infant; that it was of monstrous, and deformed shape: much like to martials monster, having the daring, and outfacing head of Hector, but the spiny, puny spider legs of Astyanax; or just like to a child sick of the rickets, whose head swells, and grows 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 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, entered 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, through 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 posy; and the enlergement and improvement of my former Answer.  
And that, that proved another spur to me, to undertake this Task, 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'll say? because no man yet e'er 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 Divinity: as Carpocrates, Cerinthus, Ebion, Theodosian, Photinus, Arius, that Arrant Heretic; 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 others who have attempted to despoil, and rob him of his Humanity, 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 Christ's of him; the one Divine, the other Humane: so questionless there have not wanted some who have attempted to deprive him of this Preeminence of his humanity; of its first ascent, & entrance into heaven; let Martion stand for instance, who taught that Christ had but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mere resemblance & apparition of man; & Eutiches too, who affirmed that Christ's Humanity was quite Absorbed, 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'll 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. terms men of full age, who by reason of use, have their senses exercised to discern both good, and evil: 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, witness the question put to me that must needs proceed from doubting or unbelief thereof.  
But be it granted, that none yet ever doubted of our Saviour's first bodily ascent into Heaven, yet this discourse, for the proof and confirmation thereof is not (especially in these times) unseasonable, unnecessary: and that Physician is not to be blamed, that gives an Antidote as well for the prevention, as the removal 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 Messiah, 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 levitical Law, first of all, and instead of all, after he had ended his Sacrifice without, entered with the blood thereof within the vail, to sprinkle it before the Mercy 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 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 persuaded that this my Infant, as it is an Infant, and speaks like an Infant; so will it behave itself 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 poor 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 virtue, goodness, kindness, courtesy polished, and embellished by grace, celebrated in the months of All in general, and experienced by myself in particular, drawing me with a kind, of magnetical virtue, inviting, and citing me.  
It is observed by a learned, and grave Divine of our Church, that God hath depictured, and characterized, those refulgent, and eminent virtues, and graces, wherewith he endued some men in their names. The golden eloquence of Chrisostome; the milky vein of Lactantius, the immortal fame of Athanasius, that grand Arianomastix; the golden wit, & most great, & profound judgement of Aurelius Augustinus; the peaceable disposition of Irenaeus; the Divine fruitfulness of Policarpus, are intimated in the names: the same lot hath befallen you, Phoebei Lampadis instar; for what is Lamplough, but as if it should be said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as having your name derived 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 than your due; and all that know you will most willingly afford you so much.  
The bare, and naked consideration of this your goodness, both by nature and grace, hath strongly, and irresistibly importuned me, and prevailed over me; and kindled, and inflamed my affection, and desire, and made it to burn (like those ancient Olibian fires, which Antiquity (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 entreat you to accept: this is both the profession, and protestation together with the subscription of him who is  
Sir, Your Worship's most hamble servant to serve you in what he may in the Lord NICOLAS GAWEN.   

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 Analogy, 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 entered 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 loss 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 sinned against his Maker, and by sin fell from his original integrity, 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 behalf, but likewise in the behalf 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 chase, driving, and excluding of him, for his sin out of terrestrial Paradise, Gen. 4.24. The Lord drove 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 Typify, and shadow out unto us, the Celestial; the beauty of the place, the multiplicity, variety, and excellency of the fruits thereof; the incomparable, and unconceivable refreshments, joys, delights, and pleasures of the Kingdom of God; In whose presence is the fullness 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 Kingdom 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 himself, 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 than a two-edged sword, piercing, even to the dividing asunder of soul, and spirit, and of the joints, and marrow, and is a discerner of the thoughts and intents of the Heart. And so like the flaming sword at Eden's 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 condemn it, thereby to stop, and bar man out, from entering into the Kingdom of Heaven, and eternal life; by reason of an utter impotency, and impossibility, that (immediately upon his fall) befell Adam, and all his posterity for ever to perform, and fulfil it: The sum 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 shows, 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 add secondly.  
But the first Adam being the first that sinned, was first personally themselves; 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 fulfil all righteousness, in the behalf of his elect, was likewise the first man that opened the gate of Heaven, entered into that within the vail; Heb. 6.19. And took possession of the Kingdom of Heaven, in the behalf of all his elect, according to that golden expression of the Church; in that Hymn, or Song, (whether compiled by Ambrose, or Austin, or both, it matters not) When thou hadst overcome the sharpness of death, thou diast open the Kingdom of Heaven to all believers: And this is the reason, that the Apostle calls Christ our forerunner, which for us is entered 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 only 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 levitical Law, which were blessed, and privileged with a double property, and qualification: First, Of presentation, Secondly, of Sanctification: first to be offered 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 risen from the dead, as the first fruits, (as I conceive,) were those that were rathest, and soon 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 Christ's 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 quickened, 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 risen from the dead.  
Answ. As before (by way of occupation, and prevention) that Christ was the first, that fully, and perfectly risen from death to life; first because he alone risen by his own power; Having loosed the pains 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 risen victoriously, and triumphantly over the dead, as a man quite freed, and disengaged from it, never again to return to it, nor to its bondage, and captivity; so saith Paul of Christ's conflict with death; He led Captivity Captive, Eph 4.8. And again, Christ being raised from the dead, dieth no more, death hath no more Dominion over him. Rom: 6.9. And Christ himself Apoc: 1.18. I am he that liveth, and was dead, and behold I live for evermore. Whereas the former parties, though they risen 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 liable 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 term 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 bears the name of Justine Martyr, Quaest. & Respons: ad Orthodoxos, quaest: 85. (Justine Martyr's work it is not, as plainly appears by the very next question, wherein he citys Origen, that lived 80. years 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 Kingdom of Heaven, wherein he bears proportion, and directly answers to the first 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 believers; not only in respect of his resurrection, being the first borne from the dead, Colos: 1.18. but also in respect of his Ascension, and entrance into Heaven (Typified by the earthly Tabernacle,) whither as our Captain, Heb: 2.10. Surety, Heb: 7.22. Forerunner, Heb: 6.20. He is entered to appear 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 partakers of his holiness here, Heb: 12.10. we may be partakers of his glory hereafter. This is that which Christ made intercession for to his Heavenly Father in our behalf, whiles he was here on earth; Father I will, that they also whom thou hast given me, be with me where I am, that they may behold my Glory Joh: 17.24. And this is no more than 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. That the ground, and cause that Christ first of all men, entered 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 prophecy, pointed at the glorious resurrection, and ascension 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 sum 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 Terrestrial Tabernacle, therefore Christ of all men first entered, and appeared before the Lord in the Celestial.  
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 levitical 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 himself also is compassed with infirmities.  
In which Text, the Apostle (as we may observe) 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 deal 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 bulls 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 through the eternal spirit, offered himself without spot to God, purge your consciences from dead works 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 fulfil 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 perform within the Sanctuary were likewise 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 days of his flesh offered up prayers, and supplications with strong crying, and tears. Heb. 5.7. And Joh: 17. before his last Passeover, and passion; and likewise in the garden of Gethsemene; and upon the Cross before his death, and departure out of this world. 2ly, After this prayer for us, he offered up himself a sacrifice for us on the Cross, 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 again, ascend, and enter into the most holy place, even the Heaven of Heavens, perpetually presenting to his Holy, and Heavenly Father, the merit, and value of his own blood, and bloody passion on our behalf, and perpetually appearing in the sight of God, and making intercession for us. The sum of this Argument may be rendered in these few words:  
There is an infallible, and undeniable Analogy, and Correspondence betwixt the High Priest of the levitical Law; and our Lord and dear Saviour Jesus Christ, as the Apostle declareth at large in his Epistle to the Hebrews, 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 instead of all, after he had ended his Sacrifice without, entered with the blood thereof, within the veil, to sprinkle it before the Mercy-seat, and to make Intercession, and Atonement 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, risen again, ascended up on high, and first of all, and instead 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 behalf, and as the Apostle saith, Heb: 1.3. Sat 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 Psalm, 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 Psalm 64. where he saith, Christ is the Priest, who being now entered 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 drawn 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 only that small bit, lump, portion of man's 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 unity of the same person, unto all eternity. Surely this is the sum and sense of these promises, Gen: 3.15. The seed of the woman shall break the serpent's head. And Hos: 2.19. saith the Lord, I will betrothe thee unto me for ever; yea. I will betrothe thee unto me in righteousness, and in judgement, 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 fulfilled, and discharged, in all, and each, and every one of them (for not one of them but in due time by Christ's grace shall 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 serpent's head, and through 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, chief, and principally fulfilled, when God was manifested in the flesh, when the word was made flesh and dwelled 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, etc. In which words the holy Spirit joins, and marries God and man together, in the unity 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 eternal Son of God, Who so loved the world, that he gave his only 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 wisdom itself: Prov: 9 1. Wisdom hath built her a house, &c: Who, or what is this wisdom? But the eternal Son of God himself, Christ the power of God, and the wisdom of God. 1 Cor: 1.24. And what is this house that is built? but his humane body, even the same of which Christ by his eternal spirit, speaks 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 Jews in another place, Destroy this Temple, and in three days 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 fullness of the Goahead bodily, Colos: 2.9. The sacred rendezvous, or meeting place, wherein God and man meet together, to hold an enterparle, and treaty after a long, and mortal enmity, and hostility; 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 shows 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 conveyance, 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 mass and lump of all true believers, by means of that is he made to us of God, wisdom, and righteousness, and sanctification, and redemption, 1 Cor: 1. ult: To redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works, 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 same Apostle saith, Colos. 1.19. That it pleased the Father that in Christ all fullness should dwell. And another, That of his fullness have we all received, and grace for grace. Job: 1.16.  
Now than 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 betrothe, 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 decked, and trimmed with the robes of most full and perfect righteousness, and holiness as the bride fitted and prepared for the bridegroom; after it had finished its course here on earth, was not first of all others, led home by the bridegroom, the eternal Son of God to his own Father's house, so to enter into the King's palace, 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 down from heaven, even the Son of man which is in heaven, Joh. 3.13. The sum of this Argument may be recollected, and rendered 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 exaltation unto glory.  
Arg. 5 A fifth Argument is afforded us, from those places of Scripture, wherein the Apostle calls Christ the head of 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 senseless, so sottish, but that he very well knoweth, and understandeth where the site, the place, the position of the head in the body natural is. Concerning the fabric of man's body, and its aspect, the Heathen Poet tells, Ovid: Metamorph: lib: 1. 
Os homini sublime dedit, Coelumque videre  
Jussit, & erectos ad sidera tollere vultus.   
In which Distich the Poet intimates unto us, not only the head's perspicacity, but also it's sublimity; 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 Saviour's 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, possess, and occupy each place ●●rst, and before all other members of the body, and Dato, sed non concesso, that Elias was coached by Angels up into Heaven, yet can I never be persuaded, 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 term 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 royalty 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 footstool, 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 the Cross, 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 days of his flesh, and humiliation, standing before Pilate, to be examined upon intergatories, to Pilat's demand, Art thou a King? Denies it not, but answered Affirmatively, and by way of concession, and grant, thou sayest 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 voice, 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 Kingdom, 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 work 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 Kingdom, 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 himself testifies, and intimates to his Disciples, saying, Joh: 14.2, 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 myself, 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 Kingdom, not only in his own behalf, that he might reign there himself alone, but also as their Captain, Leader, and Forerunner, 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 Symbolise, and shadow unto us under the Type, and Figure of a certain Noble man, that went into a far country, to receive for himself a Kingdom, and to return: Luk: 19.12. There is no doubt to be made, but by this certain Noble man is meant the Lord Jesus Christ, by the far country Heaven, by the Kingdom the glorious Kingdom of Heaven; by the receiving of this Kingdom, Christ's bodily Investiture into it, when having by himself purged our sins, he risen triumphantly over death, ascended up into Heaven, and as Lord, and Heir of all things, Sat down on the right hand of the Majesty on High, Heb: 1.3. far above all Principality, 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, 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 Kingdom 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, entered into Heaven before Christ, yet this is no disparagement, or derogation from Christ, so it likewise granted, that Christ entered first in his Humane body as Redeemer.  
Sol: Answer, that the grant of this courtesy is scarce worth the acceptation; there is no doubt to be made, but that Christ as Redeemer, took first possession of the Kingdom 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, entered into the Kingdom of Heaven. As the Apostle St Peter expressly 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 Kingdom 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 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 Counterpart of the Question discussed.  
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 entered 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 through the vehemency of the spirit of the Lord, from Judea to Babylon as the Story saith; And Philip 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 think, which is not in other places of Scripture, spoken of other the Saints, and dear children of God? 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 form of speech used by Jeremy, lamenting the destruction, and desolation of the Jews: Chapter 10.20. My children are gone forth of me, 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 sequestered 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 took him; and what though? must we therefore of necessity 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 corporal assumption of those blessed Saints, and servants of God, of whom the Prophet Esay proclaims. Chap: 57.1. where the same phrase is used. The righteous perisheth, and no man layeth it to heart, and the merciful 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 himself 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 me: 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 Kingdom 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 deceit beguile his soul. Even by the selfsame form 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 evil 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 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 soul into Heaven; nay the Author of that book of Wisdom, (whosoever he was, whether Solomon or Philo Judaeus, I know not, God knows) is so far from thinking him corporally alive, that indeed he esteemeth him among other righteous men corporally dead; as plainly appears by what he saith v. 16. by way of application unto Henoch; Thus the righteous that is dead, shall condemn 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 Wisdom, 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 Kingdom of his deer Son. And yet notwithstanding all this, he hath not as yet transported us both body and soul, into the glorious Kingdom 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 himself 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 err concerning one, I will rather choose 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 chrysostom is so far from avouching the body of Henoch to be in Heaven, that he condemneth it of curiosity to inquire 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 of eternal death, as plainly appears by the Jews 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 feel 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 Jews, Your father Abraham rejoiced to see my days, 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 whirlwind into heaven, 2 King: 2.11. The wise Syracides likewise celebrates him with this Encomium, That he was taken up in a whirlwind of fire, and in a chariot, of fiery horses, Ecclus 48.9. He was taken up in a whirlwind of fire, saith the Apocryphal 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 imperial Heaven without dissolution? it doth not follow, we well know, that whatsoever is lifted up from the earth, & that doth encircle, and encompass the earth, in Scripture phrase, is called by the name of heaven, (for from hence the name of heaven is derived, for that it is hoven up above, or from the earth, saith Mr Verstegan.) In the Scriptures we read of the fowls 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 else be meant, but the Celestial orbs; for as the Imperial Heaven, that hath no need of Sun, Moon, or Stars, or any of those petty, or inferior 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 bosom, Luk. 16. And his father's 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 pass no further than the air; yet if this Answer seems too poor, hungry, and starveling; be it granted that Elias was transported into the highest, and Imperial Heaven, yet as Paul speaks 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 knows. Still I think 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; yielding over his body into the hands, and secret wisdom, and council 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 return 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 appears 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 probability 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 disease, which he should accomplish at Jerusalem; Math: 17.3. Marc: 9.4. Luk. 9.30, 31. The objection as I conceive may be thus form, 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 entered 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 contained 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 clothed, 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 souls were clothed whiles they were on earth; (for had their bodies been 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 return, and bodily appear on the earth, before the day of Judgement; yea, and John the Divine, and the Prophet Jeremy too, whose death is not read of; saith Hippolytus. If this opinion be true, then doubtless 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 Sepulchre unto this day. And this, as I conceive, occasioned that grave, and solemn dispute, and controversy (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 means he might yield the Jews a copious, and abundant occasion of committing Idolatry, who he well knew were apt enough by nature, to honour God's faithful servant too much, and to neglect his Lord. Contrariwise the Archangel pressing home, the expediency, and necessity of the concealment of its 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 omnipotency, had as sudden a restitution at his soul's descent from Heaven (the very case of the souls of God's elect at the resurrection) as it had dissolution at its evection, and transportation thither? Sure I am, whatsoever other men think, the conceit 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 go, 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 School, or College of Elias, and Elisha, whom a great Antiquary, and Chronologer, from profane 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 forerunners, 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 Kingdom of grace; what hurt then, if we suppose some Saints, and holy men of God, corporally went before him as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forerunners, and messengers, before he himself personally, and in his Humane body entered, and actually took possession of his Kingdom of glory.  
Answ: Be it granted, that Christ had his messengers, and forerunners, before he came personally himself, to plant his Church, to gather his Saints together, and to enter upon his Kingdom of grace, yet hence it follows not, that he had any that did forerun him bodily, before himself bodily, and personally entered into his Kingdom 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 mystery 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 merciful performance in the fullness of time.  
The first is God's eternal purpose before all time: of this we must conceive thus: that God, to whose eternal 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 enmity 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 itself of the Gospel; it being a true Testimony of Jesus Christ as the Apostle beareth witness, saying, Gal: 3. The Scripture foreseeing, that God would Justify 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 known unto Jacob by Jesus Christ himself; for that man which wrestled 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 Patriarches, God raised up his faithful 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 patriarchs successively to his own time; to wit, the creation of the world; the fall of man; the promise of a Redeemer; the Genealogy of Christ from Adam: the propagation, progress, and protection of the Church: the fearful destruction, and confusion of God's enemies: the which Moses receiving from God a form of ecclesiastical government, upon the top of mount Sinai, consisting in divers and sundry sacrifices of beasts, and other religious rites, and ceremonies shadowed out unto the people; the sole expiatory, 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, yielded 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 me; unto him ye shall hearken, and it shall come to pass, that whosoever will not hearken unto my words, which he shall speak in my name, I will require it of him. v. 19 The which glorious prophecy of Moses the Apostle St Peter in that excellent Sermon of his, which he had to the people, at the beautiful 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 Captivity 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 days. Act: 3.24.  
For David, a man chosen of God after his own heart, 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 loins, 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 literally 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, through out the 72. Psalm: moreover he foresaw, and foretold both the natures of Christ: First his humane nature, Psal: 45.2. Thou art fairer than the children of men. Secondly his Divine, v. 8. Thy Throne O God is for ever, and ever; the Sceptre of thy Kingdom is a right Sceptre, thou lovest righteousness, and hatest wickedness, therefore God, (even thy God) hath anointed thee with the oil 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 bloody passion, with the concomitant circumstances thereof. He intimates in those words of his, Psal: 22.16, 17, 18. For dogs have compassed me; the assemblies of the wicked have enclosed me: they pierced my hands, and my feet: I may tell all my bones: they look, and stare upon me: they part my garments, and cast lots upon my vesture: Math: 27.34. That bitter potion, that they offered him, either in pity, and compassion to stupefy him, that he might become senseless, or at leastwise less sensible of his tortures, as say some, or else in scorn, and derision, as say others; David intimates in those words of his, Psal: 69.21. They gave me also gall for my meat, and in my thirst they gave me vinegar to drink. His death, burial, and resurrection he intimates in those words, Psal. 16.8, 9, 10. I have set the Lord always before me, because he is at my right hand, I shall not be moved, therefore my heart is glad, and my glory rejoiceth, my flesh also shall rest in hope, for thou wilt not leave my soul 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 ascension he intimates in these words, Psal: 68.18. Thou hast ascended on high, thou hast led captivity 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 footstool. 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 Messiah 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 Prophets, to point out unto the world the promised Messiah, 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 witness, 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, preached unto the people the doctrine of repentance, and remission of sins; saying, repent for the Kingdom of Heaven is at hand. After the voice of this Crier, immediately followed the eternal 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 breathe a little after a long ramble, and chase, peradventure some may say,  
quest: Quorsum isthaec tam longo repetita circuitu? What means this long narration of God's most mercisul dispensation to his Church, in putting it in mind, some way or other, in all ages, and generations of the promised Messiah?  
sol: Answ: That the necessity might the better appear, 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 Kingdom 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 fullness of time, by the incarnation, and nativity of the Son of God, so great a Chasm, and interval of time did intercede, as the space, and length of almost 4000 years, 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, Prophecies, and Predictions of his servants the Prophets, successively sent in all ages, continually called 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 atheism, and apostasy: faith unfeigned in the Lord Jesus Christ, and in him alone, being the undoubted, and infallible ground work, 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 strengthening the faith of all true believers; which else through the weakness, and infirmity of the flesh, had been apt every moment to fail, had not God in all ages, from the creation downward, by some means, and messenger or other, still renewed, and refreshed his promise to his Church: I say from the issuing forth of the first promise, concerning the Messiah, 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 backed his first promise, with fresh, and new promises to his Church in all ages; the faith of God's children had been apt, yea very apt to fail: and not without cause might they have cried out, and complained with David, Psal: 69.3. Mine eyes fail while I wait for my God and 119.82. Mine eyes fail for thy word: saying, when wilt thou comfort me? and 119.123. Mine eyes fail for thy salvation, and for the word of thy righteousness. 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 fail for evermore? And for this cause God made the Saints of all ages, as Saint Paul saith, Heb: 6.12. through 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 yields 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 for, as it is likewise Heb: 6.18. And this hope deferred, and delayed, 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 liberty 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 soul panted, and thirsted after God, with as much vehemency, and ardency 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 Judgements, 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 me 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 coming 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 being continually informed by the servants, and messengers that went before, concerning the coming of their Lord & Master that was to follow after: the hearts of all true believers, might be inflamed 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 Physician comes, who he believes will recover him,) and at his coming receive him, the more joyfully; and glorify the Lord the more thankfully, for that long looked for was at last come: and their eyes 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 faithful soul: according to the former Aphorism 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 sinful; 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 venom 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 disease was, the more to magnify, and admire, the most profound skill of our Heavenly Physician.  
Reas. 5 Fifty, this was done for the declaration; and manifestation of the most wonderful goodness, 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 years, yet for boar all this while to destroy the world, for its iniquity: and as the Apostle saith, winked at the times of this ignorance. And in this the Lord performed the part of a patiented, 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 money of his own to pay the debt: so God suffered the world to run on long in score 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, through faith in his blood, to declare his righteousness for the remisston of sins, that are passed through 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 dignity 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 King's honour. This doubtless made David in pride, and vain glory to number the people. Secondly, from Samuel instruction to the children of Israel concerning the order, custom, 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 horsemen: 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 Kingdom of grace; the royalty, state, and Majesty of this great Lord, and King, both of Heaven, and earth, might have well seemed less, then that of the Centurion, who had soldiers 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 Royal State, and Majesty, of Christ himself, typifies to the life; under the Parable of a certain householder, 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 householder is meant God the Father, whom Christ, Joh: 15.1. calls an husbandman; by this vineyard the people of the Jews (representing the whole Church of Christ;) whom immediately after their deliverance out of the land of Egypt, God nourished 40. years in the wilderness; and then planted as a Vineyard in a very fruitful hill: Esay 5.1. even the Land of Canaan, flowing with milk and honey. Of this David sings, and triumphs, Psal: 81.8, 9 Thou hast 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 Ecclesiastical Rulers, and Governors among the Jews, who by their impiety and ill husbandry, proved perfidious traitors, and rebels, against this great householder in abusing his servants the Prophets, who came first; and then in murdering, & 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 go before him, before he came personally himself to erect, and raise up his Kingdom of grace. These are the reasons why (as saith Saint Paul) God at sundry times, and in divers manners, spoke in times past, unto the Fathers by the Prophets, but in these last days, 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 Kingdom 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 Kingdom of glory. A necessity there was of the former (for the reasons before alleged) 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 go before him; before himself bodily ascended into the Kingdom of Heaven? what? to carry news to God the Father, his holy Angels, and Saints of Christs's triumphant, 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 news 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 doubtless 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 whom are all things, in bringing many sons unto glory, to make the captain of their salvation. (and therefore their ringleader) perfect through sufferings Heb: 2.10. Nay there was a double necessity, that no flesh, and blood should enter into the Kingdom 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 entered into heaven before Christ himself, than that Saint had been 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 Kingdom of Heaven, for those 6. causes, or reasons before alleged. 1. Thereby to declare the Analogy, and correspondence between the first and the second Adam.  
Secondly, Thereby to confirm 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 Kingdom of Heaven. To these may be added vice coronidis in the seaventh and last place, the confirmation, and establishment of divers, and sundry express testimonies of the Scriptures, all avouching, and confirming the same thing, that Christ first of all bodily ascended, and entered 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 entered 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 forerunner. Heb: 6.20. Wither the forerunner is for us entered, 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.