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
is Concerning the fabrick of man's body and it's aspect the Heathen Poët tells Ovid Metamorph lib 1. Os homini sublime dedit Coelumque videre Jussit erectos ad sidera tollere vultus In which Distich the Poët intimates unto us not only the head 's perspicacitie but also it 's sublimitie not only that it of all the members looks up to Heaven but that it of all the members likewise is highest and nighest unto Heaven So the Apostle St Paul teacheth and assureth us likewise that the head is the most honourable of all the members of the body 1 Cor 11.4 and 1 Cor 12.23 And being the most honourable of all the members of the body according to our Saviours own Doctrine Therefore it both deserveth and possesseth the highest place Luk. 14.8 9. And for this cause as it hath the priority of all the other members in the birth so hath it the preeminence and prority in progressive motion without doubt it hath in an ascendent motion wherein the head being the highest member must of necessity possesse and occupie each place â—â—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 perswaded that he was carried up thither with his heels upward Christ therefore being the head of the Church as the Apostle teacheth must of necessity as the head in the body natural have the preeminence in All things Colos 1.18 And therefore the priority and precedency of all his members in respect of ingress or entrance into Heaven otherwise he could not he should not have the preeminence in all things nor could the Apostle Heb 6.20 rightly and properly terme him our forerunner into Heaven if any other man did outrun him thither or run before him for is est primus ante quem nullus He is properly the first of all other before whom there is no other saith Tertul lib de carne Christi Arg. 6 The sixth and last Argument that I shall raise for the positive or affirmative part is drawn and taken from the Dominion and roialtie of our Saviour Jesus Christ Christ not only as God but also as man and Mediator Is alone the Lord of Glory 1 Cor 2.8 The Prince of the Kings of the earth Apoc 1.5 He is the King of Kings and Lord of Lords Apoc 10.16 and chap. 17.14 The Son of the Eternal God whom the Father hath appointed heir of all things Heb 1.2 According to that witness and testimony of the Prophet David cited by Christ himself Math 22.44 The Lord said unto my Lord sit thou on my right hand till I make thine enemies thy footstoole Psal 110.1 And all this I say is Christ not only as he is true God 1 Joh 5.20 but also as he is man and Mediator Math 28.18 For as he ceased not to be the true and eternal God when he was a dead man hanging on the Crosse Act 20.28 So ceased he not to be King of Kings and Lord of Lords even at the lowest step of Humiliation when he had taken upon him the form of a servant Philip 2.7 For which cause the Apostle Saint John in his Revelation chap. 19.16 ascribeth and affixeth this badge and title of Honour to Christ's Humane nature saying That he had on his vesture and on his thigh a name written King of Kings and Lord of Lords And Christ himself in the daies of his flesh and humiliation standing before Pilate to be examined upon intergatories to Pilate's demand Art thou a King Denies it not but answered Affirmatively and by way of concession and grant thou saist that I am a King to this end was I borne and for this cause came I into the world that I should bear witness unto the truth every one that is of the truth heareth my voyce Job 18.37 c This was the end of Christ's coming into the world to preach the truth to gather his Saints together Psal 50.5 to raise his Church and Kingdome to summon his Subjects and to gather together in one the Children of God that were scattered abroad Ephes 1.10 Joh 11.52 Christ having finished the great worke of Redemption here on earth which his Father sent him to do Joh 17.4 returned then again to his Heavenly Father from whom he came Joh 16.28 In the name of all his elect to appear in the sight of God and to take possession of that Kingdome which it pleased the Heavenly Father to confer and bestow upon them Luk 10.32 And which he prepared for them from the foundation of the world Math 25.24 This very thing Christ himselfe testifies and intimates to his Disciples saying Joh 14.2 3. In my Father's house are many mansions if it were not so I would have told you I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also In which words our Saviour comforts the hearts of his Desciples at his departure from them telling them that he was even going to Heaven nevertheless that it was expedient for them that he went away John 16.7 because he went to heaven to take possession of that place and Kingdome not only in his own behalfe that he might raign there himself alone but also as their Captain Leader and Fore-runner that he might take possession of it likewise in their behalf that where he is they might be also The very self same thing doth Christ Symbolize and shaddow unto us under the Type and Figure of a certain Noble man that went into a far country to recive for himself a Kingdome and to return Luk 19.12 There is no doubt to be made but by this certaine Noble man is ment the Lord Jesus Christ by the far country Heaven by the Kingdome the glorious Kingdome of Heaven by the receiving of this Kingdome Christ's bodily Investiture into it when having by himself purged our sins he rose triumphantly over death ascended up into Heaven and as Lord and Heir of all things Sate down on the right hand of the Majestie on High Heb 1.3 far above all Principalitie and Power Might and Dominion and every name that is named not only in this world but also in that which is to come Eph 1.21 who is gone into Heaven saith St Peter of Christ And is on the right hand of God Angels and Authorities and Powers being made subject unto him 1 Pet 3.22 This is the sixth and last Argument for the positive part Christ as man and Mediator being heir of all things as a son and heir of his own house took Frst possession of the Kingdome of Heaven therefore as man he made the first entrance into it Ob If any here except and say Though it be granted that some men in their body and in their flesh entred into Heaven before Christ yet this is no disparagement or derogation from
Christ so it likewise granted that Christ entred first in his Humane body as Redeemer Sol Answer that the grant of this courtesie is scarce worth the acceptation there is no doubt to be made but that Christ as Redeemer took first possession of the Kingdome of Heaven for there is but one Mediator betwixt God and man the man Christ Jesus saith Paul 1 Tim 2.5 And him hath the Father appointed Lord and heir of all things Heb 1.3 But thus I Argue and reason from the former grant Christ of all men is the only Saviour and Redeemer therefore he alone and first of all men in his Humane body entred into the Kingdome of Heaven As the Apostle St Peter expresly saith that Christ's precious blood was our Redemption 1 Pet 1.19 20. So Ephes 1.14 The Apostle S. Paul intimates plainly enough that the same precious blood was the price and redemption of the purchased possession of the Kingdome of Heaven in our behalf And if Christ alone by his body and blood purchased the Kingdom of Heaven in our behalf all the reason in the world that he himself should first of all bodily enter into it and take possession of it in our behalf And thus much may suffice for the confirmation of the positive and affirmative part The Counter-part of the Question discust NOw for the confutation and eversion of the negative and counterpart know and understand that the Scriptures afford no Apodeictical or demonstrative Arguments at all and but few yea very few Topical or probable Arguments to strengthen support and uphold it Arg. 1. The first and most ancient that I can discover is the example of Henoch the seventh from Adam of whom Moses witnesseth saying Gen 5.24 And Henoch walked with God and he was not for God took him saith the Text therefore may some conclude that Christ was not the first that bodily ascended and entred there Sol Answ By granting the Antecedent and denying the Consequent Henoch was not saith the Text and God took him yet hence it follows not that he was bodily rapt and transported into Heaven without dissolution as Habakkuk was transported thorough the vehemencie of the spirit of the Lord from Judea to Babilon as the Story saith And Phillip from Gaza or thereabouts to Azotus Act 8.26 40. For what is there in this Text spoken of Henoch which cause us so to thinke which is not in other places of Scripture spoken of other the Saints and deer children of God And yet from them we never did nor could conclude that they were bodily transported into Heaven Is it said of Henoch he was not and is not the same phrase and forme of speech used by Jeremy lamenting the destruction and desolation of the Jewes Chapter 10.20 My children are gone forth of mee and they are not By Rachel weeping for her children and refusing to be comforted for her children because they were not Jer 31.15 And likewise by Jacob concerning his two sons Joseph and Simeon Joseph is not and Simeon is not Gen 42.36 And Joseph's brethren to Joseph living and standing before them concerning himself supposed to be dead Gen 42.15 Thy servants are 12. brethren the sons of one man in the Land of Canaan and behold the youngest is this day with our father and one is not This phrase of Scripture therefore he is not or they are not signifies nothing else but the dissolution and death of a man departed this life and by death separated and sequestred from the face of the earth that he may behold man no more with the inhabitants of the world Esay 38.11 And in sense it answereth to that phrase used amongst the Romans concerning one dead and departed out of this life Abiit ad plures he is gone to more company or he is gone to the greater number and that other of the Hebrews used to the same purpose He went to his Fathers or He was buried with his Fathers 1 King 14 31. 2 King 14.20 Thus the Lord himself told Abraham Thou shalt go to thy Fathers in peace And what that phrase meaneth the words following do expound and declare And be buried in a good old Age. Gen 15.15 Secondly It is said of Henoch that God tooke him and what though must we therefore of necessitie conclude that like Christ his Saviour He was taken up both body and soul into Heaven Act 1 2 9 10 11. Why then may we not by the same rule conclude the like corporall assumption of those blessed Saints and servants of God of whom the Prophet Esay proclaimes Chap 57.1 where the same phrase is used The righteous perisheth and no man layeth it to heart and the mercifull are taken away by whom By none but God none considering that the righteous is taken away from the evil to come The same phrase and form of speech doth the Lord himselfe use concerning Ezechiel's wife Behold I take from thee the desire of thine eyes Ezech 24.16 And Jonah to the Lord concerning himself Now O Lord take I beseech thee my life from mee Jonah 4.3 All these Saints were taken away by God as well as Henoch yet are we not able thence to conclude their evection and transportation both in body and soul into the Kingdome of Heaven In like manner saith Moses of Henoch God took him to wit by death removing him from the company of men And the wise man Wisd 4.11 saith of him that he was speedily taken away lest that wickedness should alter his understanding or deceipt beguile his soul Even by the self-same forme of speech of all the world and in the very same sense as the Prophet Esay saith That the righteous are taken away from the evill to come By the example of Abraham Gen 15.15 of good King Ezechiah 2 King 20.18 19. and likewise of King Josiah 2 King 22.20 Because from the time and age of Henoch the Church of God began to be corrupted and the true worship of God to be perverted by means of the conversation and commixture of the sons of God to wit those of the posterity of Seth with the daughters of men to wit those of the posterity of Cain therefore this ereption and assumption of Henoch by God out of this world all this while doth not prove his assumption both in body and soule into Heaven nay the Author of that book of Wisdome whosoever he was whether Solomon or Philo Judaeus I know not God knowes is so far from thinking him corporally alive that indeed he esteemeth him among other righteous men corporally dead as plainly appeares by what he saith v. 16. by way of application unto Henoch Thus the righteous that is dead shall condemne the ungodly which are living Ob. But though the righteous be taken away and by God as Henoch was yet it is to be supposed that they are not taken away after the same manner as was Henoch I easily grant it for of him saith Calvin in Heb 11. In solito modo
covenant was the very voice it selfe 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 Justifie the Gentiles through Faith preached before the Gospel unto Abraham saying In thee or in thy seed shall all nations be blessed That this promised seed was meant of Christ and of him alone the Apostle puts us out of all doubt Gal 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ Now this Covenant thus made and confirmed with Abraham was renewed with Isaak Gen 26.4 and made knowne unto Jacob by Jesus Christ himself for that man which wrastled with Jacob was none other but the man Christ Jesus for himself said That Jacob should be called Israel a wrestler and prevailer with God and Jacob called the name of the place Peniel because he had seen God face to face Gen 32.28 30. Anon upon the death of these holy Patriarchs God raised up his faithfull servant Moses who by God's command committed that to writing which was derived by tradition and word of mouth from Adam to Seth Henoch and the other Patriarches successively to his owne time to wit the creation of the world the fall of man the promise of a Redeemer the Genealogie of Christ from Adam the propagation progress and protection of the Church the fearfull destruction and confusion of God's enemies the which Moses receiving from God a forme of ecclesiasticall government upon the top of mount Sinai consisting in divers and sundry sacrifices of beasts and other religious rites and ceremonies shaddowed out unto the people the sole expiatorie and propitiatory sacrifice of that true Pascal Lamb the Lord Jesus Christ which was to come the same Moses also being himself a Type and Figure of Christ yeelded forth and uttered a most excellent and perspicuous Phophesie of Christ Deut 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren like unto mee unto him yee shall hearken and it shall come to passe that â—hosoever will not hearken unto my words which he shall speak in my name I will require it of him v. 19. The which glorious prophesie of Moses the Apostle St Peter in that excellent Sermon of his which he had to the people at the beautifull gate of the Temple concerning the lame man restored to his feet applieth home to our Lord Jesus Christ and to him only Act 3.12 13. After Moses succeeded Joshua the Captain and Leader of the Lord's people into the Land of Canaan who likewise was a Type of Christ the true Michael Prince and Captain of the Hosts of the Lord. Joshua 5.14 After Joshua followed the Judges whose rescue and deliverance of the Lord's people from the tyranny of their temporal enemies was the undoubted type and figure of the eternal redemption of the Church by Christ Jesus the Judge both of quick and dead from the Captivitie of their spiritual and everlasting enemies sin satan and condemnation Yea and all the Prophets from Samuel and those that followed after as many as have spoken have likewise foretold of these daies Act 3.24 For David a man chosen of God after his own heart being both a wise King and a great Prophet foresaw the coming of Christ in the flesh foretold that he should be borne of his own loynes 132.11 The Lord hath sworn in truth unto David he will not turn from it of the fruit of thy body will I set upon thy Throne which words though litterally meant of Solomon yet typically and mystically are they fulfilled in Christ as may be gathered and concluded easily by applying and comparing them with what he saith all along thorough out the 72. Psalm moreover he foresaw and foretold both the natures of Christ First his humane nature Psal 45.2 Thou art fairer then the children of men Secondly his Divine v. 8. Thy Throne O God is for ever and ever the Scepter of thy Kingdome is a right Scepter thou lovest righteousness and hatest wickedness therefore God even thy God hath anointed thee with the oile of gladness above thy fellows Likewise he foresaw and foretold both the states and conditions of Christ both his state of disgrace and his state of glory his state of humiliation and his state of exaltation his state of humiliation he intimates in those words of his Psal 22.6 I am a worm and no man a reproach of men and despised of the people His false accusation crucifixion bitter death and blooddy passion with the concomitant circumstances thereof He intimates in those words of his Psal 22.16 17 18. For dogs have compassed mee the assemblies of the wicked have enclosed mee they pierced my hands and my feet I may tell all my bones they look and stare upon mee they part my garments and cast lots upon my vesture Math 27.34 That bitter potion that they offered him either in pitty and compassion to stupifie him that he might become sensless or at leastwise lesse sensible of his tortures as say some or else in scorne and derision as say others David intimates in those words of his Psal 69.21 They gave mee also gall for my meat and in my thirst they gave mee vineger to drinke His death buriall and resurrection he intimates in those words Psal 16.8 9 10. I have set the Lord alwayes before mee because he is at my right hand I shall not be moved therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soule in hell neither wilt thou suffer thine holy one to see corruption All which words of the Prophet David the Apostle Saint Peter applies to Christ and to him alone Act 2.25 26 27. verses His ascention he intimates in these words Psal 68.18 Thou hast ascended on high thou hast led captivitie captive His glorious evection and exaltation to the right hand of his holy and heavenly Father He pointeth at in these words Psal 110.1 The Lord said unto my Lord sit thou on my right hand until I make thine enemies thy footstoole which words of David our Saviour applies to himself Math 22.44 and what should I more say but that from the first issuing forth of the promise from God in the garden of Eden that a Messias should come God never ceased in all ages and generations of his Church either by visions or express Revelations and Types to the Fathers before the Law and Types and Figures under the Law and plain and manifest predictions by Moses David and other succeeding Prophets to point out unto the world the promised Messias and to give his people assurance of his coming who prophesied the time place and manner of his birth the affliction of his life the kind of his death the glory of his resurrection the deliverance of his people the