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
Henoch Deus à terrâ subduxerit God withdrew Henoch after an unusual manner from the earth And of him saith the Author of the book of Wisdome Chap 4.10 He pleased God and was beloved of him so that living amongst sinners he was translated The same saith the wise Syracides Ecclus 44.16 So doth Paul By faith Henoch was translated that he should not see death Heb 11.5 Answ I grant that Henoch was translated for so saith the Scripture but concerning the manner how and the place whither Adhuc sub Judice lis est there is the question for in the Scripture we read of a translation to grace as well as of a translation to glory 1 Coloss 13. The Apostle saith That God hath translated us into the Kingdome of his deer Son And yet notwithstanding all this he hath not as yet transported us both body and soule into the glorious Kingdome of Heaven That Henoch's translation should consist in the evection and exaltation of his Humane body into Heaven I can hardly grant for this as I conceive would quite evert and overthrow that assertion of the Apostle that Christ is the first fruits of those that slept 1 Cor 15. and that other of the same Apostle That Christ in all things hath the preeminence Coloss 1.18 Yea and that saying of Christ himselfe also Joh 3.13 No man hath ascended up into heaven but he that came down from heaven even the Son of man which is in heaven And if I must needs erre concerning one I will rather chuse to detract something from the honour repute of Henoch then derogate the least jot or title from the glory honour preeminence of Christ Sure I am that St Chrysostome is so far from avouching the body of Henoch to be in Heaven that he condemneth it of curiositie to enquire what is become of him or to what end he was translated Hom Heb 22. Jer 21.6 Ob But of Henoch the Apostle saith that he was so translated that he should not see death Heb 11.5 Sol The same saith Christ of every true believer Joh 8.51 Verily verily I say unto you if a man keep my saying he shâ—ll never see death yet every one that believes in Christ and keeps his saying is not forthwith corporally translated to eternal life It is plain and manifest that these words of Christ cannot be understood of the exemption from corporal but of the evasion of eternal death as plainly appeares by the Jewes answer to our Saviour v. 52. Abraham is dead and the Prophets are dead yet those holy men of God believing in Christ are truly said by Christ not to see that is not to feele the sting of death because in the midst of death by true faith they have a sight of eternal life Job 8.5 6. saith Christ to the Jewes Your father Abraham rejoyced to see my daies and he saw it and was glad As in the former sentence not to see is not to feel so in the latter to see is by faith to enjoy Arg 2 A second Argument may be taken from the example of Elias of him the Scripture testifies That he went up by a whirle-wind into heaven 2 King 2.11 The wise Syracides likewise celebrates him with this Encomium That he was taken up in a whirle-wind of fire and in a chariot of fiery horses Ecclus 48.9 He was taken up in a whirlewind of fire saith the Apocriphal book by a whirlwind into heaven saith the Canonical and what though shall we hence infer that therefore he was transported body and soul into the emperial Heaven without dissolution it doth not follow we well know that whatsoever is lifted up from the earth that doth encircle and encompasse the earth in Scripture phrase is called by the name of heaven for from hence the name of heaven is deriv'd for that it is hoven up above or from the earth saith Mr Verstegan In the Scriptures we read of the fowles of heaven Job 35.11 By that can be meant nothing else but the air as plainly doth appear from Gen 6.7 and Math 6.26 compared together In the Scriptures likewise we read of the Stars of Heaven Gen 22.17 By Heaven there can nothing els be ment but the Celestial orbs for as the Emperial Heaven that hath no need of Sun Moon or Stars or any of those petty or inferiour lights as St John witnesseth in his Revelation Chap 21.23 The City had no need of the Sun neither of the Moon to shine in it for the glory of God did lighten it and the Lamb was the light thereof In the Scripture likewise we read of a third Heaven whither Saint Paul was rapt which by Paul 2 Cor 12.4 Joh Apoc 2.7 And Christ himself Luk 23.43 is called Paradise And again by Christ himself Abraham's bosome Luk. 16. And his fathers house wherein are many mansions Joh 14.2 So that Elias according to this Trimembred distinction may be carried into Heaven and yet be elevated no higher and passe no further then the air yet if this Answer seems too poor hungry and starvling be it granted that Elias was transported into the highest and Emperial Heaven yet as Paul speakes of himself and of his own rapture into the same place so may I say of Elias whether it was in the body I cannot tell or whether it was out of the body I cannot tell God knowes Still I thinke the safest way will be that nothing may be derogated from the prerogative of Christ To conclude that his spirit returned unto God that gave it yeelding over his body into the hands and secret wisdome and councel of God to be disposed of and resolved as he thought good And why may we not say that the body of Elias upon his spirits returne into the hands of the father of Spirits was resolved into its mother earth by the power of God even by the same omnipotent power by which Humane bodies were prepared and accommodated for the holy and heavenly Angels that appeared to Abraham Lot and others certainly they had true bodies as appeares by their eating drinking the washing of their feet and the performance of other Humane Actions and this is the opinion of Michael Psellus the best Doemonist that ever wrote saith Joh Luaovicus vives both concerning Angels and Devils as he derives it from the great St Basil in his book of the operation of Devils which immediately after the execution dispatch and finishing of their embassage and dispensation were by the same Almighty power of God either annihilated or resolved into their first principles Arg 3 The third probabilitie is raised from the example of Moses and Elias who at Christ's Transfiguration on the holy mount are said to have appeared unto Jesus and to have spoken unto him of his discease which he should accomplish at Jerusalem Math 17.3 Marc 9.4 Luk. 9.30 31. The objection as I conceive may be thus formed and fashioned Moses and Elias appeared in glory to Jesus on the
And Christ a little before his passion Resurrection and Ascention told his disciples that he went to prepare a place for them Joh. 14.20 Arg. 2 A second Argument I draw from those words of the Apostle 1 Cor. 15.20 where he calls Christ the first fruits of those that slept But now is Christ risen from the dead and become the first fruits of them that sleep In which words the Apostle assures us of three things First that Christ is risen from the dead of that there is no doubt Secondly that he is first risen from the dead Thirdly that the resurrection of Christ the head is the sure pledge and in fallible earnest of the resurrection of all his members for which cause he calls him the first fruits of those that slept understand those latter words onely of all true believers for here the Apostle alludeth to the first fruits of the earth that the people did offer unto the Lord in the time of the Leviticall Law which were blessed and priviledged with a double property and qualification First Of presentation Secondly of Sanctification first to be offer'd of all other secondly to sacrifice all the other fruits of the Harvest Christ I say is the first fruits of all believers in two respects First in respect of his resurrection for that he is the first that ever perfecty and fully rose from the dead as the first fruits as I conceive were those that were rathest and soonest ripe for is est primus ante quem nullus He must needs be the first in order before whom there is not another saith Tertullian li. de carne Christi So saith Paul 1 Cor. 15.23 Christ is the first fruits and after they that are Christs at his coming In this respect the Apostle calls him the first borne from the dead Col. 1.18 And the first borne among many brethren Rom. 8.29 Object If it be here objected that Elias raised the widow of Zarephtha's son to life and Elisha the Sunamites son from the dead And that his dead bones quickned and raised a dead man that touched them to life 2 King 13.21 which caused the wise Syracides to give this encomium and applause of him that after his death his body prophesied Ecclus. 48.13 and therefore Christ was not the first that rose from the dead Answ As before by way of occupation and prevention that Christ was the first that fully and perfectly rose from death to life first because he alone rose by his own power Having loosed the paines of death for that it was impossible that he should be holden of it as saith Saint Peter Act. 2.24 And Paul likewise saith Rom. 1.4 That Christ was declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead whereas the former instanced examples did not Secondly for that he alone rose victoriously and triumphantly over the dead as a man quite freed and disengaged from it never againe to returne to it nor to its bondage and captivitie so saith Paul of Christ's conflict with death He led Captivity Captive Eph 4.8 And againe Christ being raised from the dead dieth no more death hath no more Dominion over him Rom 6.9 And Christ himselfe Apoc 1.18 I am he that liveth and was dead and behold I live for evermore Whereas the former parties though they rose from death to life yet was it not to an immortal but a mortal life a life subject still to the bondage of corruption and consequently lyable to the law of death to return again to the place from whence they came viz the dark chambers and receptacles of death at the terme and end of life as a prisoner may be special dispensation part out of prison for a while having his keeper with him to return and bring him back thither again at pleasure and in due time And this Doctrine is strengthened with the opinion and suffrage of the Author that beares the name of Justine Martyr Quaest Respons ad Orthodoxos quaest 85. Justine Martyr's worke it is not as plainly appeares by the very next question wherein he cites Origen that lived 80. yeares after him for thus he speaketh very peremptorily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never was there any resurrection of any man to an immortal and incorruptible life besides our Saviour Jesus Christ for which cause he is called the first begotten of the dead and the first fruits of those that slept And this is the first reason or respect why Christ is termed the first fruits I say in respect of his Resurrection But secondly which makes more to my purpose Christ is called the first fruits in respect of is Ascention and entrance into the Kingdome of Heaven wherein he bears proportion and directly answers to the first fruits of the Levitical Law for as the first fruits as I conceive were so called not only for that they were some of the rath-ripes of the Crop Ex. 22.29 23.19 for of all living creatures also every first borne That which first opened the matrix was holy unto the Lord Exod 13.2 22.29 but also for that they had the prerogative and preeminence of presentation being first of all others presented and offered unto the Lord in the Tabernacle being both the representation and sanctification of the whole crop Rom 11.16 So Christ likewise is the first fruits of all true beleevers not only in respect of his resurrection being the first borne from the dead Colos 1.18 but also in respect of his Ascention and entrance into Heaven Typified by the earthly Tabernacle whither as our Captain Heb 2.10 Surety Heb 7.22 Fore-runner Heb 6.20 He is entred to appeare in the presence of God for us and to make intercession to God for us Heb 9.24 Rom 8.434 That so being made pertakers of his holiness here Heb 12.10 we may be partakers of his glory herafter This is that which Christ made intercession for to his Heavenly Father in our behalfe whiles he was here on earth Father I will that they also whom thou hast given mee be with mee where I am that they may behold my Glory Joh 17.24 And this is no more then reason that he who first and alone rose victoriously over death should first of all enter triumphantly into life as the Apostle saith Ephes 4.9 10. He that Ascended what is it but that he also descended first into the lower parts of the earth He that descended is the same also that ascended up far above all Heavens And v. 8. the Apostle plainly proveth from Ps 68.18 That the ground and cause that Christ first of all men entred into Heaven was for that he first of all men triumphed over death And led Captivity Captive And no doubt to be made but that the Psalmist by the spirit of prophesie pointed at the glorious resurrection and ascention of Christ when he said God is ascended up on high with a shout the Lord with a sound of a
Trumpet Psal 47.5 The summe of this Argument may be given in these few words That which befell the first fruits in relation to the earthly Tabernacle befell Christ in relation to the Heavenly for this cause the Apostle calls Christ the first fruits but the first fruits of all other were first presented and offered before the Lord in the Terrestriall Tabernacle therefore Christ of all men first entred and appeared before the Lord in the Coelestiall Arg. 3 A third Argument may be taken from the Priesthood of Christ and the collation and comparison of Christ with the High Priest of the Leviticall Law Christ is the High Priest of all believers so we believe and so the Apostle teacheth us all along his golden Epistle to the Hebrews Now as touching the properties and duties of the High Priest the Apostle plainly tells us Heb 5.1 2. That every high Priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins who can have compassion on the ignorant and on them that are out of the way for that he himselfe also is compassed with infirmities In which Text the Apostle as we may 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
11. Sect 4. Arg. 4 The fourth Argument may be drawne from the Incarnation of the Son of God and the Assumption of our Humane nature into the same personal union of the Son of God the Humane nature of our Lord and Saviour Jesus Christ is onely that small bit lump portion of mans nature in general which God according to his eternal decree purpose before all time Eph 1.11 3.11 And promise and performance in time Gen 3.15 Esay 9.6 Joh 1.14 Galat 4.4 did vouchsafe and condescend in free grace and mercy to assume and take unto himself and so to become married thereunto in the unitie of the same person unto all eternitie Surely this is the summe and sense of these promises Gen 3.15 The seed of the woman shall break the serpents head And Hos 2.19 saith the Lord I will betroth thee unto mee for ever yea I will betroth thee unto mee in righteousness and in judgment and in loving kindness and in mercies which gracious and most precious promises though made by God to his elect in Christ and are in an inferior secondary and subordinate degree and measure â—â—lfilled and discharged in all and each and every one of them for not one of them but in due time by Christs grace shall tread down Satan under his feet Rom 16.20 not one of them but is betrothed and espoused to Christ in righteousness for ever yet howsoever primarily and in the first place are they principally and completely fulfilled in Christ himself in whom all the promises of God are yea and Amen For he is that in the primest sense according to the Apostles exposition Gal 3.16 the seed of the woman that doth bruise and batter the serpents head and thorough death destroy him that had the power of death that is to say the Devil His flesh his blood his humane nature it is in the first highest and sublimest sense that is betrothed and espoused unto the Lord in righteousness for ever and in him was this promise chiefly and principally fulfilled when God was manifested in the flesh when the word was made flesh and dwelt among us Joh 1.14 This is the sense and meaning of that soul-gladding expression and promise Esay 9 6. Unto us a child is borne unto us a Son is given c. In which words the holy Spirit joynes and marries God and man together in the unitie of the same person to all eternity for what is this child that is borne but the man Christ Jesus And what is this Son that is given but the eternall Son of God Who so loved the world that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life Joh 6.16 The same is the sense and meaning of that expression of wisdome it self Prov 9 1. Wisdome hath built her a house c Who or what is this wisdome But the eternal Son of God himself Christ the power of God and the wisdome of God 1 Cor 1.24 And what is this house that is built but his humane body even the same of which Christ by his eternal spirit speakes unto his Heavenly father Psal 40. according to the translation of the 70. A body hast thou prepared me The same of which he speaketh to the Jewes in another place Destroy this Temple and in three daies I will build it up Joh 2.19 This is that holy house that divine and Heavenly Temple So Christ and his Disciples call it Joh 2.19 25. In which dwelleth all the fulness of the Goahead bodily Colos 2.9 The sacred rendevous or meeting place wherein God and man meet together to hold an enterparle and treaty after a long and mortal enmity and hostilitie and to conclude both to the glory of God and joy of men and Angels an everlasting peace That holy and heavenly Herald St Paul thus trumpeteth out and proclaimeth to the world that agreement and reconciliation 2 Cor 5.19 God was in Christ reconciling the world to himself In this personal union God shews himself to be reconciled to our Humane nature takes upon him to renew it by deriving his righteousness and holiness through the humane nature of Christ as through a channel or pipe of conveiance to as many of the sin-sick sons of Adam as he endues with true faith to receive it The Humane nature of Christ is that little leaven that leaveneth the whole masse and lump of all true believers by meanes of that is he made to us of God wisdome and righteousness and sanctification and redemption 1 Cor 1. ult To redeem us from all iniquity and purifie unto himself a pâ—â—uliar people zealous of good workes Tit 2.14 For if the râ—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 fulness should dwell And another That of his fulness have we all received and grace for grace Job 1.16 Now then if the flesh and blood of our Dear Lord and Saviour Jesus Christ was the first of all other that the eternal Son of God vouchsafed and condescended to betroth and espouse to himself in righteousness and true holiness for which cause that holy thing that was borne of the Virgin was called the Son of God Luk 1.35 Shall we think that the same flesh and blood being thus gloriously deck't and trim'd with the robes of most full and perfect righteousness and holiness as the bride fitted and prepared for the bridegroome after it had finished it's course here on earth was not first of all others led home by the bridegroom the eternal Son of God to his own Fathers house so to enter into the Kings pallace Ps 45.15 and to be made partakers of his glory even his own glory Luk 24.26 which he had with the Father before the world was Job 17.5 especially since Christ himself so plainly avoucheth and declareth That no man hath ascended up into heaven but he that came downe from heaven even the Son of man which is in heaven Joh. 3.13 The summe of this Argument may be recollected and rendred in this Enthymeme Christ's humane body was the first that had the grace honour of Assumption and personal union into the Divine nature and therefore it alone had the first honour and dignity of evection and exaltâ—tion 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 sensless so sottish but that he very well knoweth and understandeth where the site the place the position of the head in the body naturall