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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29073	A discourse about Christ and antichrist, or, A demonstration that Jesus is the Christ from the truth of his predictions, especially, the coming and the seduction of antichrist : to which is added a treatise about the resurrection / by Edward Bagshaw ...	Bagshaw, Edward, 1629-1671.	1661 (1661)	Wing B408; ESTC R37055	55,746	68

of Judas for as we find v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The devil having already put or cast it into the heart of Judas to betray him our Saviour warns his Disciples of it even while they sate at Supper with him and first he tells them in general Terms that they were not all clean v. 10. to which the Evangelist adds by way of Comment for he knew who should betray him therefore he said ye are not all clean v. 11 and then more particularly our Saviour explaines what this Uncleanness was and wherein it did consist that it was not a Ceremonial but a Moral Uncleanness not a Filthiness of the Flesh but an Impurity of the Spirit for saith he He that eateth bread with me hath lift up his heel against me v. 18. i.e. shall betray me as in express words is declared v. 21. This Crime which had been strangely horrid if a professed Enemy had done it appeared to the Disciples much more incredible in that it should be attemped by one of them who knew him to be the Son of God who had confessed preached and done Miracles in his Name and now in token of perfect Amity and Friendship were all sate at an Holy Banquet together and therefore that any of their Number should consent to nay promote so great a Villany seemed a thing almost Impossible And therefore we find the Apostles did dispute and enquire among themselves and were so much surprized with wonder that they even questioned the Truth of their Masters Prediction Our Saviour knowing their Thoughts and being willing to appease and settle their Inquietudes in this Verse he seems to grant that such a thing was scarce imaginable that one so related to Christ should yet harbour such bloudy designs against him But yet saith he as strange and as incredible as it seems it will certainly come to pass and therefore I acquaint you with it before hand that when it doth come to pass you may know that I am These words I am are capable of a twofold Interpretation 1. I am God 2. I am the true Messiah First These words I am may signifie I am God so when Moses enquired after the Name of God this short Answer is returned unto him Exod. 3.14 tell the people to whom you go that I am hath sent thee And therefore in the Song which David sung for the Triumphant entry of the Arke this Name is recorded Extoll ye the Lord by his Name Jah i.e. I am which implies and contains in it all the parts of successive Beeing Apoc. 1. and therefore it is rendred by God himself He that is that was and that is to come i.e. that hath one Fixed Entire Immutable Beeing Now what God by Moses doth barely assert by Isay he doth challenge and demonstrate to be his due by those two Incommunicable Properties of the Deity viz. his Power and his Preseience Isa 41.23 And therefore when he dispures his Right with the Heathen Idolls Shew saith he the things that are to come hereafter that we may know that ye are Gods And in other places he tells his people that such and such Judgements which he had threatned should come upon them And then saith he ye shall know that I am the Lord. So our Saviour here being to take his leave of his Disciples and foreseeing how shrewdly their Faith would be shaken seems to tell them You have indeed confessed me to be the Son of God and therein One with God the Father this if you judge of me by my outward appearance or by the vile and cruell usage I shall shortly undergo must needs appear to be a strange and irreconcileable contradiction And therefore I leave you this Prediction that when you see it fulfilled ye may believe that I am God indeed And thus I am is to be understood in those words of our Saviour where he doth expresly assert his Divinity Joh. 8.38 Before Abraham was I am i.e. According to my Divine Nature by which I am from Everlasting Of which Nature it is that our Saviour speaks to Nicodemus None hath ascended up into heaven Joh. 3.13 but he that came down from heaven even the Son of man who is in heaven i.e. who is now there as God though as man he be circumscribed and limited to a place on Earth Secondly These words I am may be rendred I am the Christ or the true Messiah the Saviour of the World whose coming was so long ago foretold and prophesied of This will appear by comparing two places of Scripture together Acts 13.25 with Joh. 3.23 In Act. 13.25 the Apostle Paul repeating the words of John Baptist saith As John fulfilled his Course he said whom think ye that I am I am not which the Evangelist John relating c. 3.28 makes up the sence thus Ye your selves bear me witness that I said I am not the Christ. Thus I am is to be understood in those words of our Saviour to the Jews If you do not beleeve that I am Joh. 8.24 you shall dye in your sins i.e. If you do not believe that I am that Messiah who is to dye for the sins of the World you shall dye in your sins and take the guilt of them upon your selves And thus I take the words in this place From the words thus explained arise two Observations Doct. 1. That our Saviour is the true Messiah Doct. 2. That the way for us to be infallibly assured that our Saviour is the true Messiah is impartially to weigh the truth of his Predictions Doctrine 1 The first Observation is That our Saviour is the true Messiah and this will be of easie dispatch because it is the first known Article of our Faith I shall only briefly explain it That which in Hebrew is called Messiah in Greek Christ in English signifies Anointed And implies the solemn designation of our Saviour by God unto that great Work of Redeeming Mankind For as in the Old Law all that were called out unto any eminent Employment either in Church or State Exod. 30.23 c. had an Oyl of a peculiar composition poured out upon them which was a sign of their Inauguration and Installment from God into their Office Thus Saul and David were anointed to be Kings Aaron and his Successors were anointed to be Priests Elisha and some others were anointed to be Prophets Psal 105.15 whence is that of the Psalmist Touch not mine Anointed and do my Prophets no harm where the latter part of the Verse doth explain the former so our Saviour who was in a spiritual sense to discharge all these Offices was Anointed i.e. filled with the Spirit of God the gifts and graces of which were Typified by the Clearness and Fragrancy of Legal Oyl Ver. 7. whence that in Psal 45.7 He hath anointed thee with the Oyl of gladness above thy Fellows is by all the Jewish as well as Christian Expositors understood of the plentiful effusion

deliverance that they might obtain a better Resurrection Besides these places which do imply this Doctrine there are some that do expresly mention it As that of Job Job 19. Ver. 25. whose words however controverted by many Learned men yet out of the Original are exactly thus For I know that my Redeemer i.e. promised Messiah unto whom this Term of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most ordinarily applied as Isa 59.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the Redeemer shall come to Sion and unto them that turn from transgression in Jacob which no Interpreter but must needs understand of the promised Saviour liveth and at last he shall arise or stand i.e. as Judge over the Dust i.e. either upon Earth as our English Translation hath it or over all men Ver. 26. though now for the present they lye in the dust And after my skin when they i.e. the worms or the diseases he was then afflicted with have pierced through this i.e. body of mine yet out of my flesh shall I see Jehovah whom I shall see for my self and my eyes shall behold Ver. 27. and not a stranger which doth so clearly manifest his belief of the Resurrection that as the words cannot possibly be made sense without it so the Greek Translation by using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies To raise up again to life in that sense I speak of doth plainly favour it This likewise was the Faith of David where he saies Thou wilt not suffer thy Holy one to see Corruption Psal 16.11 Act. 3. For though as to the Rising on the third day i. e. before the natural Humours were resolved and Corrupted it was literally fulfilled by our Saviour and so applied to him both by Peter and Paul Act. 13. yet it is plain that he who spake those words did likewise believe a Resurrection of his own Person therefore he saies My flesh shall rest in hope But most plain is that of Daniel who Dan 12.2 speaking of Michael i.e. Messiah the Prince and we know it was the Charge against our Saviour that he made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Messiah the Prince saies that in his time Many i. e. the multitude of them that sleep in the dust shall awake some to everlasting life and some to shame and everlasting contempt which is so clear a Prophecy of the Future Resurrection and in so express Terms that our Saviour in his Declaration of it seems to allude to these very words of Daniel and to have had them in his eye only what Daniel calls everlasting contempt our Saviour explains by calling it the Resurrection of Condemnation And those saith he Joh. 5.29 who do good shall go forth to the Resurrection of life but those who do evil to the Resurrection of Condemnation So that from hence it evidently appears that we Christians in this particular do own no more than what other holy men among the Jews did before us and our Apostle did very well understand what he said when in the words foregoing my Text he tells them that he was then judged for the Promise i. e. of Future life and happiness not to be attained but after the Resurrection made by God unto the Fathers whereupon he proceeds to make that query Why should it be judged incredible that God should raise the dead And so much for the first Observation Doct. 2 The second Observation is this That the Doctrine of the Resurrection though plainly revealed in Scripture seems to natural men very incredible Act. 17.18 so it appeared to the Learned Philosophers at Athens who called Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prater or Trifler for preaching it And they did so little understand what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meant that they took it to be the name of some Daemon for thus some said of Paul That he was a publisher of strange Daemons because he preached unto them Jesus and the Resurrection which last word should have been left untranslated for they took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul spake so much of to be the name of some New Goddess So likewise in this Chapter when Paul makes a Relation of his Conversion which yet was very miraculous Festus heard him patiently but when once he began to mention how Christ was raised from the dead Act. 26.23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festus could hold no longer but cryed out with a great deal of impatience Paul thou art mad too much learning hath quite unhinged thy braine and overturned thee into madness 2 Cor. 15. Hence the Apostle in that Chapter where he doth most elegantly dispute it brings in an heathen asking this question Ver. 35. But some man will say How are the dead raised up Which is not an How of enquiry into the manner and Method of the Resurrection in what order it shall be accomplished but an How of doubting concerning the whole thing Joh. 3.9 Like Nicodemus's How How can these things be And therefore in the Primitive Persecutions the enemies of Gods People never shewed more witty cruelty in any thing than in devising waies how to elude the Resurrection and that not only by mangling torturing and burning their bodies but by scattering their Ashes in the Rivers ●nseb l. 5. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith mine Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As if they had been able to conquer God and deprive the Saints of their Resurrection Neither was this only the perswasion of the Heathen world but we see oftentimes in Scripture those who owned higher Principles yet manifesting their doubts and despaires of this c. 7.9 Thus Job notwithstanding his so excellent confession in a fit of impatience cries out As the cloud is consumed and vanisheth away c. 14.7 so he that goeth down to the grave shall come up no more And again There is hope saith he of a tree if it be cut down that it will sprout again and that the tender branch thereof will not cease But if a man dye shall he live again Ver. 14. By which words he seems to conclude that by death at least the Body is utterly lost So Ezekiel when God to try his faith asked him this question c. 37.3 Son of man can these bones live That holy man durst not affirm it but uses an answer which shews that he was altogether uncertain and at a loss about it O Lord God saith he thou knowest i.e. I am not able to resolve thee that dry bones should live belongs as much to a Divine knowledge to comprehend as to a Divine Power to effect it Thus in the New Testament the Apostles though they knew their Master to be the Son of God and the Messiah which was a great master-piece of Faith yet they did not at all understand the Resurrection Mar. 9. for when our Saviour after his Transfiguration did charge them that they should not tell any

it dye it bringeth forth much fruit 1 Cor. 15.36 And the Apostle when that question was asked How are the Dead raised up Replies presently Thou Fool that which thou sowest is not quickened except it dye implying it to be nothing else but direct Folly to question that which in a thing so obvious as the sowing of Corn might be concluded not only Possible but Necessary Since Man is beyond many grains and more especially the Object ofGods care and Compassion For whose Instruction he hath scattered about the World so many Preludiums and Rudiments of a better Resurrection 2. The Resurrection is necessary because it demonstrates Gods Justice Were it not for Future Judgment nothing would be so full of Confusion and Disorder as the World This Earth in the present Polity and Frame of it is nothing else but a meer Chaos where Vice and Iniquity thrive as in their own soyl but Virtue and Piety do find neither Place nor Protection It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That day of Reckoning to be reveal'd in Fire which must absolve Providence and scatter those Mists wherewith the beauty of it is now obscured and stained It is this that must stop men in their Carier of sin and keep them honest in the dark For in that sacred Irony of the Wise man Rejoyce Eccl. 11.9 O young man in thy youth and walk in the waies of thy heart and in the sight of thy eyes but know thou that for all these things God will bring thee to judgement which is all one as if he had said Go young man sin if thou darest for thou must hereafter come to judgement Eccl. 9.2 In this world All things come alike to all God scatters his good things with an undistinguishing hand tanquam Missilia Coeli as his Largesses and signs of his promiscuous Bounty rather than marks of his especial Love But future Judgement is Gods severing time called by the Apostle the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3.21 i.e. of setting all things right of placing every thing upon its proper Basis and giving all their due Now to this the Resurrection of the body is necessary For we must all appear 2 Cor. 55.10 saith the Apostle Paul before the Judgement-Seat of Christ that every one may receive the things done in his body according to that he hath done whether it be good or evill In the Law we find That the soul that sinneth must dye and it is most just that the body which did joyn in the sin should likewise partake in the punishment Those dear Allies were not separated in their good or evill doing and therefore there is no reason they should be distinct in their Reward I carry about me saith the Apostle the dying of the Lord Jesus i.e. I lead a kind of dying and Calamitous life for his sake that so the life also of Jesus might be manifested in my mortal Flesh In requital of all our Indignities 2 Joh 8. Imprisonments Fastings c. if the soul only should be glorified we should not have a full reward which it is our duty to look after And therefore this Hand this Tongue this Eye This whatever it is whereby God hath been either provoked or honoured shall be quickned again and put into the possession of a never-dying life and fitted for the enjoyment of eternal either Joy or Torment Thirdly Reason 3 The Last Argument which makes the Doctrine of the Resurrection credible is from the evidence and certainty of it since it hath been so as that withall it necessarily implies that it shall be For Christ is Risen and taken possession of glory not only for himself but for his Followers 1 Cor. 15.14 Now if Christ be preached as the Apostle argues that he rose from the Dead how say some among you that there is no Resurrection of the dead V. Garbut Remonst As if he had said If you barely considered the Resurrection in it self you might then have something to plead in the excuse of your Unbelief but since Christ is Risen there is no longer any room left for the least dispute about it For Christ is risen either as a Judge or as an Head and therefore all must rise the wicked to be condemned the faithful to be saved by him The Use of this may serve to demonstrate two things 1. The Reasonableness of Christian Faith 2. The Necessity of Christian Life Use 1 This serves to demonstrate the Reasonableness of Christian Faith As when God would convince the Heathen that their Idols were not Gods he challenges them to produce their strong Reasons and to prove their Cause by Arguments Shew Isa 41.23 saith he the things that are to come hereafter that we may know that ye are Gods yea do good or do evill that we may be dismaied i.e. If ye are indeed as your Worshippers suppose Gods then shew it by those infallible and unalterable signs of a Diety viz. Your Prescience and your Power So may a Christian say in this Case he may and ought to challenge the unbelieving World to produce their strong Reasons to declare their Cause and to see whether they have so much to say even in point of Reason for the most clear and un questioned part of their Opinion as we have for the most contradicted of ours For a Christian should not satisfie himself with a bare and naked Faith grounding himself either upon Tradition or the credit of his Teachers but he should labour for himself If to know both what and why he believes It is a general Rule the Apostle Peter gives 1 Pet. 3.15 Be ye alwaies ready to give an account of your Faith to every one that asks you And our Saviour though he did press his Followers to believe on him yet he never did require from them Orig. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Heathen falsly objected i.e. An unreasonable and Untried Faith but where ever he gives the Command he alleadges at the same time Reasons sufficient to convince the most obstinate gainsayer such are the heavenliness of his Language Joh. 15.22 Had I not saith he come and spoke unto them they had not had sin but now they have no cloak for their sin For his words by their own confession were such as never any man spake and carried a clear Resemblance to the body he took as being most humble in stile and most sublime in sense Joh. 3. And therefore he complains of them Why saith he do ye not know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. discern who I am by my manner of discourse amongst you for certainly such words could not proceed from one who came to deceive the world as those replied These are not the words of him that hath a devil Joh. 10.21 Another Argument our Saviour uses to induce them to believe was his Works which Nicodemus confesseth were such as never any man did Joh. 5.36 And