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
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
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
holy mount in their Humane bodies from Heaven therefore Christ was not the first that entred into heaven with humane body because if the two former brought their bodies along with them from heaven it is likely they carried the same bodies along with them to heaven sol Answ That this Argument hath contain'd in it three Articles or petty questions First whether Moses and Elias appeared unto our Saviour with true real and substantial humane bodies 2ly whether they were the very self same Humane bodies and earthly tabernacles wherewith they were invested and cloathed during their peregrination and pilgrimage here on earth Thirdly whether brought these their bodies from Heaven Though I may easily grant that they appeared to our Saviour in true real and substantial Humane bodies as may easily be concluded and confirmed from those bodily and corporal actions that they performed on the mount speaking and discoursing with our Saviour face to face concerning his death and departure that he was to accomplish at Jerusalem And though I easily grant in a second place that those true and real bodies were the same bodies wherewith their soules were cloathed whiles they were on earth for had their bodies bin others they could not properly have been said to be Moses and Elias yet cannot I so easily grant in the third place that they brought their bodies along with them from Heaven Full well I know that it was an opinion embraced by many yea very many of the Ancient Fathers that the bodies of Henoch and Elias are reserved and kept alive in a third mansion house distinct and separate both from Heaven and earth which they call Paradise and that they shall returne and bodily appear on the earth before the day of Judgment yea and John the Divine and the Prophet Jeremie too whose death is not read of saith Hyppolitus If this opinion be true then doubtlesse Moses and Elias brought not their bodies from Heaven along with them to the holy mount But leaving that opinion as we found it concerning Moses the Scripture plainly concludeth concerning him that his body went not to Heaven together with his soul Deut 34.5 6. there we read So Moses the servant of the Lord died in the land of Moab according to the word of the Lord and he that is either God himself or an Angel of God buried him in a valley in the land of Moab over against Beth Peor but no man knoweth of his Sepulcre unto this day And this as I conceive accasioned that grave and solemne dispute and controversie according to St Judes Ecclesiastical tradition and relation v. 9. of his Epistle betwixt Michael the Archangel the devil about the body of Moses The devil urging as I conceive the necessity of the revelation of the place of sepulture thereof that by that meanes he might yeeld the Jewes a copious and abundant occasion of committing Idolatry who he well knew were apt enough by nature to honour God's faithfull servant too much and to neglect his Lord. Contrariwise the Arch-Angel pressing home the expediencie and necessitie of the concealment of it's place of burial for the prevention and disappointing of the occasion and introduction of Superstition and Idolatry Wherefore if the body of Moses went not together with his soul to heaven but as the Scripture teacheth remained on earth then surely could he not bring it along with him from heaven when he appeared on the holy mount and why may not the same be said of Elias that his body by the hand of God's omnipotencie had as sudden a restitution at his soul's descent from Heaven the very case of the soules of God's elect at the resurrection as it had dissolution at it's evection and transportation thither Sure I am whatsoever other men thinke the conceipt and opinion of the sons of the Prophets was that his body was not carried up into heaven but rather that the spirit of the Lord had taken him up and cast him upon some mountain or into some valley which made them so earnestly to sue unto Elisha That fifty strong and able men might goe and make search and inquisition after him 2 King 2.16 And these sons of the Prophets as I conceive were no plain or simple men but even Prophets themselves as man and son of man are all one in Hebrew phrase belonging and appertaining to the Schole or Colledge of Elias and Elisha whom a great Antiquary and Chronologer from prophane writers calleth by the name of Elulaeus Armagh Chron One objection remaineth that may be made that seems somewhat weighty and ponderous it is this Arg 4 Christ had his messengers and fore-runners his servants the Prophets going before his face to prepare his way before himself bodily and personally oppeared in flesh and blood here on earth to gather his Church and enter upon his Kingdome of grace what hurt then if we suppose some Saints and holy men of God corporally went before him as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-runners and messengers before he himself personally and in his Humane body entred and actually took possession of his Kingdome of glory Answ Be it granted that Christ had his messengers and fore-runners before he came personally himself to plant his Church to gather his Saints together and to enter upon his Kingdome of grace yet hence it follows not that he had any that did fore-run him bodily before himself bodily and personally entred into his Kingdome of glory A necessity there was of the Antecedent but no necessity at all of the Consequent For the better and clearer Demonstration of my sense and meaning in this Answer we must observe and mark that the whole my stery of man's redemption is grounded and established on a threefold foundation First on God's eternal purpose before all time Secondy on his free promise at the beginning of time Thirdly on his mercifull performance in the fulness of time The first is God's eternal purpose before all time of this we must conceive thus that God to whose eternall knowledge all things are present and nothing past or to come foreseeing man's fall before all time purposed to send his Son Jesus Christ into the world to redeem him Ephes 1.9 Act 2.23 The second is God's free promise at the beginning of time when immediately upon the fall of Adam God promised Christ unto him saying unto the serpent I will put emnity between thee and the woman and between thy seed and her seed He that is to say Christ the seed of the woman shall break thy head and thou shalt bruise is heel This promise of Christ the woman's seed was the Gospel and the only comfort of Adam Abel Henoch Methuselah Noah and the rest of the godly Fathers till the time of Abraham At the time of Abraham this promise was turned into a covenant with Abraham and his seed and oft times repeated That in his seed all Nations should be blessed Gen 12.3 and 18.18 and 22.18 which promise and