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
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
Lord's salvation even the Lord Jesus Christ the Lord of life who is indeed as St John saith Apoc 22.2 A tree of life to every faithfull soul according to the former Aphorisme of the wise Solomon Hope deferred maketh the heart sick but when the desire cometh it is a tree of life Prov 13.12 Reas 4 Fourthly the servants went so long before before the Lord and Master himself came that so the disease might have time to come to it 's full height for the aggravation of Adam's sin that it might appear exceeding sinfull and the manifestation of the corruption of our Humane nature flowing from thence which by most certain and evident arguments of so many ages and generations was so far from being bettered and amended that aetas parentum pejor avis it still grew worse and worse The venime of Adam's sin was so strong and mortal the gulf and whirl-pool of his transgression so unsearchable as saith Musculus and thereupon to give us occasion the more dangerous and desperate the disease was the more to magnifie and admire the most profound skill of our Heavenly Physitian Reas 5 Fifty this was done for the declaration and manifestation of the most wonderfull goodnesse patience and long sufferance of the Lord who notwithstanding the whole earth was filled with violence and all flesh had corrupted its way for the space of almost 4000. yeares yet for bore all this while to destroy the world for it's iniquity and as the Apostle saith winked at the times of this ignorance And in this the Lord performed the part of a patient and long suffering creditor who suffers his debtors to run on long and far in his debt before he calls for payment and satisfaction and even then gives them mony of his own to pay the debt so God suffered the world to run on long in skore with him almost 4000 years and then sent Christ to pay the debt and make satisfaction whom God hath set forth to be a propitiation thorough faith in his blood to declare his righteousnesse for the remisston of sins that are past thorough the forbearance of God Rom 3.25 Reas 6 Sixthly and lastly The Father promised and sent his servants so long before before he sent at last his only begotten Son for the greater amplification illustration and magnification of the honour and dignitie of his Son For the greater and more noble the person the more the servants be to attend and guard him and likewise to run before him This appears plainly First from that Oracle of Solom Prov 14.28 In the multitude of people is the Kings honour This doubtlesse made David in pride and vain glory to number the people Secondly from Samuel instruction to the children of Israel concerning the order custome and manner of Kings 1 Sam 8.11 He will take your sons and appoint them for himself for his chariots and to be his horsmen and some shall run before his chariots And thirdly from Absolom's practice 2 Sam 15.1 who to declare unto the world his pomp power and Majesty prepared him chariots and horses and 50 men to run before him Now if Christ had had no messengers before his face to prepare his way before he came bodily and personally himself into his Kingdome of grace the royaltie state and Majestie of this great Lord and King both of Heaven and earth might have well seemed lesse then that of the Centurion who had souldiers under him and who could say to this mangoe and he goeth and to another come and he cometh and to his servant do this and he doth it Math 8 9. This Royall State and Majestie of Christ himselfe typifies to the life under the Parable of a certain housholder that planted a vineyard and let it it out to husbandmen and sent his servants in the first place but last of all his only son and heir that they might receive the fruits thereof Math 21.33 34. Now there is no doubt to be made but by this housholder is meant God the Father whom Christ Joh 15.1 calls an husbandman by this vineyard the people of the Jewes representing the whole Church of Christ whom immediately after their deliverance out of the land of Egypt God nourished 40. yeares in the wildernesse and then planted as a Vineyard in a very fruitfull hill Esay 5.1 even the Land of Canaan flowing with milk and hony Of this David sings and tryumphs Psal 81.8 9. Thou hast brought a vine out of Egypt thou hast cast out the Heathen and planted it thou prepared'st room for it and didst cause it to take deep root it filled the land By those husband men are meant the Scribes Pharises and Ecclesiasticall Rulers and Governours among the Jews who by their impietie and ill husbandry prov'd perfidious traitors and rebels against this great housholder in abusing his servants the Prophets who came first and then in murthering slaying his own Son Heir who came last to demand fruits of his vineyard and these are the Reasons why Christ had so many messengers and servants to goe before him before he came personally himselfe to erect and raise up his Kingdome of grace These are the reasons why as saith Saint Paul God at sundry times and in divers manners spake in times past unto the Fathers by the Prophets but in these last daies hath spoken to us by his Son whom he hath appointed heir of all things Heb 1.1 2. But though Christ had many servants still going before him before his bodily introduction into his Kingdome of grace yet still I say hence it follows not that any of his Saints members went before him and prevented him before his own bodily induction investure into his Kingdome of glory A necessity there was of the former for the reasons before alleaged but there was no necessity at all of the later what necessity could there be that Christ should have his forerunners in the flesh to goe before him before himself bodily ascended into the Kingdome of Heaven what to carry news to God the Father his holy Angels and Saints of Christs's tryumphant victory over death his resurrection and to inform them that Christ himself would shortly bodily appear in his own person in Heaven As Ahimaaz the son of Zadoch ran speedily to carry David good newes concerning his victory over his rebellious son Absolom 2 Sam 18. there was no necessity I say of all this God his holy Angels and the Saints themselves doubtlesse by revelation from God knew sufficiently that Christ after he had finished his passion should himself bodily enter into his glory Lu 24.26 For it became him for whom are all things by whō are all things in bringing many sons unto glory to make the captain of their salvation and therefore their ringleader perfect thorough sufferings Heb 2.10 Nay there was a double necessity that no flesh and blood should enter into the Kingdome of Heaven before Christ himself First in respect of Christ himself Secondly in respect of his members First in respect of Christ himself for if any Saint had bodily entred into heaven before Christ himself then that Saint had bin the first fruits of them that slept and not Christ Secondly in respect of the members of Christ there was a necessity that some should not enter bodily into Heaven without others that so as the Apostle saith Some without others might not be made perfect Heb 11.40 But briefly to recapitulate what hath been spoken a necessity there was that Christ of all men should first enter bodily into the Kingdome of Heaven for those 6. causes or reasons before alleaged 1. Thereby to declare the Analogie and correspondence between the first and the second Adam Secondly Thereby to confirme that Christ is the first fruits Thirdly for that Christ is our High Priest and therefore ought first and before all other to enter into the holy place Fourthly for that his Humane nature was the first flesh that God assumed and therefore in all reason ought it first to be glorified Fifthly for that Christ is the head of the Church therefore to him belongeth the Preeminence of the first entrance Sixthly for that Christ is the Lord and heir of all things therefore to him appertaineth the first entrance and possession of the Kingdome of Heaven To these may be added vice coronidis in the seaventh and last place the confirmation and establishment of divers and sundry expresse testimonies of the Scriptures all avouching and confirming the same thing that Christ first of all bodily ascended and entred into Heaven Joh 3.13 saith Christ No man hath ascended up into heaven but he that came down from Heaven even the Son of man which is in Heaven This one Text of Scripture quite strangles and cuts the very throat-strings nerves and finews of all those counter-Arguments drawn and taken from the examples of Henoch Moses and Elias Coloss 1.18 saith the Apostle Christ is the head of the body the Church the beginning the first borne from the dead that in all things he might have the preeminence which could not possibly be if ever flesh and blood entred into Heaven before him and for this cause it is that the Apostle Saint Paul calls him our Captain or Leader Heb 2.10 And our fore-runner Heb 6.20 Whither the fore-runner is for us entred even Jesus that is made an High Priest for ever after the order of Melchizedech Deo Gloria In all this that I have here written I submit to the sounder and sincerer Judgement and censure of my Mother the Orthodox Church of England FINIS