CHAP. VI. Proving the Coming, Death, Resurrection. Ascension and Inter∣session of our Lord Jesus, which is absolutely denyed by all the principall writings and Doctrines of the Familists.

NOw comes in that matter, which I left, in its proper place, I shall prove and discover this truth concerning Page  37a particular Jesus by these foure lights; by the light of the Word, of the Spirit, of Reason, and experience. * First by the Word and Spirit: consider of the coming of Christ under a double notion; his coming in the flesh, his coming in the Spirit: his coming in the flesh was to be with us, and to suf∣fer for us, yet so as to be without us. Matth. 20.28. Chap. 26.74. the 11.5. Isa. 42.1. Joh. 2.24, 25. Chap. 9.55. Revel. 5.3. but his coming in the Spirit is, not onely to be with us, but to be within us too: 1 Joh. 5.10. Joh. 17.23. Chap. 12.41. God laid our chastisements and griefs upon him, 1 Pet. 2.24. Isa. 53.5.9. God did this out of love to Christ, and to the world; neither Jesus Christ nor a Christian should ever have been so exalted and glorified in such a measure and man∣ner as they are, had not Christ suffered in the flesh: Phil. 2.9. Rom. 3.9.29.

Jesus Christ did lay down, and nail to his Crosse, all that glory which he had in the flesh, and under the Law, toge∣ther with all the glory which he formerly in the time of the Law in all his appearances, gave to the Fathers, and then raised up the same again in a greater, brighter, livelier manner then ever it was in the world before. 2 Cor. 3.7, 8. That, that was the greatest glory of God in Sion before Christ, is now by his coming and dying turned into the greatest obscuritie and darknesse, as God did by Lazarus, in taking away his life, that it might be restored again to him; which thing should be a wonder, and a miracle to all that should hear it: God took away the life of Christ, and all the glory that did depend thereon, that so in an un∣known, miraculous way, he might give a better and a higher degree of life and glory both to him, and to all his, to the admiration of all things both in heaven and earth, then ever they had before; Ephes. 2.15, 16, 17, 18. Col. 2.14, 15. Rom. 9.4. Chap. 2.17.28.

Secondly, to prove it by the light of Reason and expe∣rience, if Christ be not dead, yea or rather is risen again: Rom. 8.34. I say, if he have not died for sin, then shall we never die to sin, but be for ever dead towards God, and our Lord Jesus. Rom. 6.1, 2, 3, 4.

Secondly, if there be no death of Christ, then there can∣not be any resurrection of life either to himself, or to any creature. Joh. 11.43.

The sixth Errour I will now take in viz. that there is no resurrection nor last judgement for the world.

Thirdly, if there be no death, no life, or resurrection at all, then is there no God at all, there is none of these but in this way; he that denyes one, denyes all; he that denyes the Son who is begotten, denyes the Father who doth be∣get, 1 Joh. 1.1. and 2.22, 23. Whosoever denieth the Son, the same hath not the Father; for the Son in reference to his essence or Godhead is the Father, Chap. 5.1.20.21.

Fourthly, * he that denies Christ, and hath no other way to acknowledge God by that Reason, that is flatly contrary to his very nature and being; these are two direct contra∣ries, which cannot be reconciled by all the humane wisdom and policie in this world. For if there be no other God, nor no other nature, essence, and Divine motion, then accord∣ing to their description, then by the same rule I'le prove that there is no God at all. Again,

Fifthly, if all this were true, then there cannot be any sin in the world; and if no sin, then no need of a Saviour: for God did never make a breach in himself, nor ever was at enmity with himself, neither is it possible that he ever should be capable of Redemption.

Sixthly, if this were true, then is all preaching vain, and faith is also vain, and we are yet in our sins, and all they that are asleep in Christ are perished. 1 Cor. 15.17, 18.

Seventhly, if this were true, then of all men religions Page  39and opinions in the world, we who have no other life and glory, no other God or salvation but what our hope rea∣ches forth unto, we should of all men be the most miserable, ver. 19. But here is our comfort, and everlasting joy, ver. 20. that since by man came death, by man came also the resurrection of the dead.

Some men would perswade us that bread is stones, and stones bread; and why, but because they conceit it to be so; but if they had no other bread or meat then stones to eat for a moneth together, I beleeve they would be of another minde, and would find as well in the things of God as men, that a conceit or imagination doth not alter the nature or being of any thing; but because it is what it is in it self re∣ally; therefore it ought to be so known and apprehended of all men.

Eightly, if there be no resurrection, nor last judgement for the world, let us eat and drink for to morrow we shall die; this doore is wide enough to let in all whorish filthi∣nesse and prophanenesse, all sins of all sorts and degrees whatsoever; its no matter how men live, what they say or do, or how they die, there is no account to be given for any thing, if you should conceit that all the goods that I have, or any other man, to be thine, by this reckoning it were so, so by that means we should be starved, unlesse thou wouldst have mercy on us: if this be love, the Lord Jesus keep me, and all his, from being of such a Familie. We blesse God for the Civill Magistrate, and the Law; without which we know not what this world would come to: the Lord pro∣sper these who are, and have been the makers of it, accord∣ing to the truth as it is in Jesus.

The resurrection of Christ, and of the dead, * is such a work as cannot be beleeved or apprehended by the eye of sence and reason; and indeed this is one main cause why many men do so peremptorily deny the truth of the Gospel, and set up their own imaginations in the roome thereof; for when they cannot apprehend all things by the light of Reason, then they do condemne all things, although never so contrary to all Reason. The light of Reason that God Page  40hath set up in the hearts of men, is very usefull, necessarie, and commendable; all the while that it keeps it self within its own compasse and center: but when once it begins to make any attempt for the finding out, apprehending and discerning of that which is not within its reach, it then comes to be lost and destroyed, a man by this light cannot discern the things that be of God. 1 Cor. 3.14.

The light of Reason is the wisdom and glory of this world: Isa. 29.14. 1 Cor. 1.20. and the wisdom and glory of this world is darknesse and foolishnesse with God: 1 Cor. 1.19, 20. A Familist is in this like unto a Papist, who saith, that the Popes unwritten verities are of equall value with the Word of God, so say they; that the outgoings of Rea∣son in them, are the outgoings of God in his highest and greatest glory. Now the conclusions of their Reason, are in∣fallible, theologicall and heavenly; this is the mystery of Divinity, the reall divine substance, the true light, and the perfect, infinite, and onely good; the Bible is a shadow, a confusion, and a meer lie; and all that ever any man can say from thence, and all that which they themselves have said formerly which is contrary to their judgements now, this is so also a reall shadow, a lie, a lowe light, and vanity.

For how is it possible, say they, that ever there should be any resurrection either of Christ or the dead? how is it pos∣sible that that blood which was trampled upon, and spilt under the feet of the Jews, should be by the power of God gathered up again, and put into the body of our Saviour. A second objection is this: How can any man prove the re∣surrection of the dead, when men are so scattered and divi∣ded by death, sometimes men are drowned, and so become food to many hundred of creatures that are in the sea, and those are afterward eaten by men, and those men consu∣med by creatures again; and so many thousand times over one creature is devoured by another: now how is it possible that these men should ever receive the same bodies again that are thus destroyed, and consumed?

These Objections are not worth the answering; yet if I should not speak something to them in particular, they Page  41would say that they were such divine mysteries, that we could not tell what to say to them: a fool may put forth such a question, and cause more trouble to come thereby, then seven wise men that can render a reason.

Now the Resurrection is such a thing, as that it cannot be received by any for a truth, but such as have the truth ther∣of made manifest in their spirits, by the power of that eter∣nall Spirit that raised up the Lord Jesus: 1 Cor. 6.14. Now that which I have to say is this; O fool, that which thou sowest is not quickened except it die; and that which thou sowest, thou sowest not that body that shall be; but bare corn as it falleth of wheat or some other: but God giveth it a body at his pleasure, to every seed his own body.

If thou wilt but look upon this world in its creation and generation, thou mayest continually in the large book thereof read many excellent stories of the Resurrection: is not the world in its creation as wonderful in many respects as it is in its Resurrection? Doest thou beleeve that man was made of the dust of the earth? consider of the work of God in that respect, and what was the dust made of; we say of nothing. Thou sayest that of nothing can come nothing. Then it must needs be of the essence of God; for nothing is without beginning but God: that, I think, you will grant. Is God such a being as that any thing can be made of him? Did God make all things of himself? Is the essence com∣pounded? the bodies of men and all creatures are. Is it pos∣sible for the infinite, immutable, and unmoveable Godhead to be divided? but men are, divided in their limbes and lives too, yea, divided in all things, in his Spirit, and in most of the imployments and out-goings thereof; what work is it that the heart of man can undertake to manage in all respects without division? how are the spirits of some men set at distance from others, by reason of pride, malice, hatred, and envie? Do not you yourselves sometimes meet with some kinde of men that are of such a spirit as this is, that would be glad to see you stoned, murthered, and de∣stroyed? And would not they themselves, if it might be suf∣fered, quietly be your executioners? Now what is the spi∣rits Page  42and bodies of these men made of? is it eternall, with∣out beginning? is it a being of it self, and doth it perform all its actions by its own power? Is this the true God, and is there no other Gods besides it? If this Spirit be God, then what is that spirit or life that thou hast within thee; that is God too: so then there is but one God which is one in all creatures. Now if life be one and the same in all creatures in this sence that now we speak of, then tell me one thing: Is not the tree in the root and fruit thereof both one and the same? is it possible for a corrupt fountain at one and the same time to send forth sweet waters and bitter? Doth not the words and works of a mans heart continually de∣clare the frame thereof? Now how comes it to passe, if God be one and the same in all spirits, that there is such a vaste difference between them; if they be all one and the same power, good, life, and glory? how then comes in those mightie differences, contradictions, and direct oppositions that are amongst them; if every creature be a branch, or an out-going of divine glory, then is it not possible that it should in the least measure be contrary to its originall; and so there could not be any of that unhumane crueltie, that unreasonable oppression, those grievous bloudy wars and slaughters, that doth produce so many sorrows, and cause so many spirits to droop, and lie a languishing as do conti∣nually: this is not the bodies of men, for that without the spirit is dead, that doth cause and act all this. When a mans life is gone, all wounds, griefs, and pains are nothing to him, he feels them not; it is his spirit that makes him sencible, and active either for the obtaining of joy, or for the avoiding of fear and torment. If the spirit be God, and the body or outward orgin made of his essence, how then can all this be, I know no reason that you can have to maintain any Argument, or to raise up any objection by.

True Reason is able to vindicate it self against it self, when its light is put out; and against Reason turned into darknesse: now when Reason is thus divided, it is like a man that is distracted; Reason is a servant to man in the spirit of him. Now there is a power in man that is above Page  43Reason, and thorow this power Reason many times comes to be captivated and enthralled: Reason in it self, and a∣bout its own affairs, is without contradiction; Now when once it come to be opposed by the heart of man, so that it cannot any longer rule and prevail, it leaves its habitation: and when once it comes to be void, of that which before it took much delight in, and gave continuall entertainment to, then it comes to passe that a man loseth himself, and all that glorious sweetnesse and consolation that did depend thereon.

When a man hath a Counsellour to be his guide in all his weightie imployments, so long as he hearkens to him, and is ruled by him, he may flourish and prosper: But if once he thorow his own conceit and imagination come to forsake the light and glory of that Reason by which he was guided, he then comes to be lost and destroyed. Now the resurrection of the dead, though it be above reason, and against it, as it is ordered and managed by the hearts of unreasonable men, yet it hath more reason of its side then it hath against it: for whatsoever is a truth in the light of grace, is not a lie in the light of reason; for grace in its ori∣ginall gives being to reason, and it doth not give being to it for this purpose, that by its light and strength it shall darken and put out the glory of the Lord Jesus. For then that Proverb would be true which is common among us, That we have nourished and brought up a childe to pluck out our own eyes.

Now consider, that the resurrection of Christ, is the cause why the dead are raised, 1 Corinth. 15. and if Christ be not risen, then the dead shall never be raised: But now is Christ risen, and become the first-fruits of them that slept; * there was never such a resurrection as the resurrection of our Saviour was; many were raised up again, but not to life for ever, to live and return to the grave again. But Jesus Christ was more glorious in his resurrection, he was raised Page  44by that power by which he suffered, to inherit such a crown of glory as never none did before, nor ever shall receive for ever, Phil. 2.9, 10. Joh. 17.4, 5.11.13. I will further prove the resurrection of Christ, by the Scripture, by the light of the Spirit within me: and thirdly, by the continuall suf∣ferings and heavie persecutions of the Saints without me in all ages. 1 Cor. 15.4, 5, 6, 7, 8. what mystery is there in these expressions, are not these sufficient witnesses, and of more authoritie then vain imaginations?

This is one of the Articles of my faith, to beleeve that the Bible is the Word of God, and is of more Authoritie then all words and writings whatsoever. Can you disprove me and perswade me to beleeve, thy excellent, new-invented, devilified, Angelicall maximes? is not every one of your words unchangeable, mysticall divinity? And are not all your thoughts and conclusions from thence wonderfull and miraculous? is there any other Divinity besides this? Joh. 20.19. Act. 9.4. Ephes. 3.8. Joh. 15.26, 27. Chap. 21.19. Act. 2.31, 32. Psal. 16.10. If there were not, both I and ma∣ny thousands of Gods people must needs be in a sad and la∣mentable condition.

Secondly, I•le prove it by the witnesse and tesimony of Gods Spirit within me. First of all, it is neither the devil, my own heart, nor all the powers of this world, that hath made such an unexpressible alteration in my heart and con∣versation as is made by the knowledge of my Saviours re∣surrection: all sorts and degrees of sins would be the con∣tinuall delight and practise of my spirit, were it not for the Almighty power of the Spirit working in me thorow the death and resurrection of the Lord Jesus. Rom. 6. from the 2 vers. to the 10. Gal. 3.27. Col. 2.12, 13.

What is the sin that by nature I do not love and delight, all covetousnesse, pride, dissimulation, whoredome, lying, and cursed speaking, back-biting, cheating, blaspheming, unthankfull, Atheisticall, disobedient, and unfruitfull both towards God, and towards all men. Col. 3.6, 7, 8. Ephes. 5.3, 4, 5. Chap. 4.25, 26. so to the end. Chap. 2.1, 2, 3, 12, 13. and I am, and would willingly if I might have my own Page  45will, turn the truth of God into a lie, set up, and bow down to my own vain imaginations, exalting and lifting up this above God, Christ, and the Scripture; not regarding the knowledge of God, but continually mock hate, and scoffe at the Spirit, undervaluing God and the Lord Jesus; and if it were possible would bring him down into subjection un∣der my will: Rom. 11. from the 25. to the last. Can you dis∣prove me in what I say? is this a lie, that I know to be true by experience? Now if this be such a truth as none can de∣ny, then what is it that hath subdued and changed my spi∣rit, I have nothing to rejoyce in but this; It is Christ that is dead, yea or rather is risen again; who sitteth at the right hand of God, and maketh intercession for us. Rom. 8. Consider these truths, and beleeve that it is truth, because of those wit∣nesses that will come in to justifie the certainty thereof: The first truth is this.

The Crosse of Jesus Christ hath humbled, renewed, and brought down to the earth the stoutest, and proudest loftiest spirit that ever hath been in this world: them that have been forward for the devill, them that have been resolute, that would venter life and all for Antichrist; even them God hath changed, and of these that never men had any hope of, hath God taken and made the greatest instruments of his glory. Did ever any mans fins exceed the sins of Ma∣nasseh? and was ever any man more forwarder in wasting and persecuting the Church of God then Paul was? was he not a true and trustie servant to the Devill? Gal. 1.13, 14. Act. 9.1. And what manner of men are those that God is pleased to call in all ages? Now what is it that makes a change, but the power of the Crosse of our Lord and Savi∣our? Rom. 6. Gal. 1.16, 17. Ephes. 3.7, 8. Hebr. 2.14. and 12.1, 2. 1 Cor. 6.20. 2 Tim. 2.12, 13.

Secondly, the greatest degree of light and glory that ever rose or sprung up in the hearts of men in this world, was produced by, and onely issued forth, out of the glorious Crosse of our Lord Jesus. Hebr. 1.5, 6, 7, 8, 9, 13. Psal. 2.7. Matth. 9. 1 Tim. 1.15. Mark 11.8, 9, 10. Luke 1.46, 47. verse 41.44. 1 Cor. 3.7, 8, 9.10, 11, 13. Ephes. 3.18, 16. 1 Cor. 2.9. Page  46Isa. 64.4. Jeb. 16.22.

Thirdly, the greatest battell that was ever fought, and the greatest conquest that was ever won over the devil, * and the powers of Antichrist, was by the death and resurrection of the Lord Jesus. Revel. 12.7, 8, 9. there is a description, and a true revelation of the batteil fought between the de∣vil and Jesus Christ: this opposition of the devil and Anti∣christ, was the greatest that ever lay in the way betwixt Christ and the Crosse: Col. 2.14. Ephes. 2.15.

There was two Gods that met at the Crosse of the Lord Jesus, the God of heaven, and the god of this world; the battell was begun as soon as ever the promise was made: Gen. 3. and the devil many times grew so strong in force and power, that many times to the eye of man, there could be little or no appearance of the glory of God, which in every respect was but darknesse, to that glory which God revealed by the coming of Christ in the flesh, at which time the devil made full account to conquer; the devil then drew all his forces together, and never made such a bold attempt in any age upon any person, as he did at that time upon the person of Jesus Christ: and had he but found any thing at all in the least measure in Jesus Christ, that so he might have had an opportunity, and have found some footing for his temptation, he then had overthrown him, and God for ever. Matth. 4.1, 2, 3, 4, 5, 6, 7. so to the 10.

Last of all, I prove the resurrection of Christ, by the suf∣fering torments, and hard usage that the Saints have ever had, and still have, for acknowledging and contending for a crucified Jesus, and the resurrection. Act. 4.7. and 5.17, 18. The Sadduces were as great mockers and haters of the Apostles as the high Priests were, yet they were contrary in judgement, Matth. 22.23. Act. 23.6. Chap. 21.31. and 17.32. The Sadduces and the Familists are alike in these three re∣spects.

In denying the Resurrection, in holding forth but one Spirit, and in mocking and jeering at the Apostles for prea∣ching of Christ. In this respect I prove this by two or three Scriptures, Luke 20.27. Act. 23.8. Chap. 17.32.

Fourthly, it is a truth that Christ ascended with the same body in which he suffered; I'le prove it by Scripture and Reason. Act. 1.9. Luke 24.51. Mark 16.19. 1 Pet. 3.21, 22. Job. 14.3. Ephes. 4.8. You say, that nothing ascended but what first descended. To which I answer.

That the humane nature of our Lord Jesus in many re∣spects never descended from God out of heaven no other∣wise then the whole Creation did; yet there is an unexpres∣sible difference between the creation of Christ and the world.

Secondly, the humanity of Christ did not at all descend from heaven in reference to it self, but in respect of its ori∣ginall; and so in some respects the whole Creation descend∣ed, for God in the Creation did descend down into a lowe disguised appearance, in the form and appearance of every creature, and the outward form of every creature is a reall appearance of God. But more of this anon. Now I'le prove that Christ in reference to his conception and creation, ne∣ver descended before he ascended, in reference to his God∣head, as I said before: he descended, and made forth a con∣tinuall manifestation of himself unto the world. Joh. 1.10. He was in the world, and the world was made by him: Heb. 11.3. Now the Reasons why Christ never descended, in that respect before named, are these.

First, there was nothing in heaven before all things but that being that is eternall, without beginning; but the hu∣manity of Christ was not in reference to it self eternall, without beginning, and without end: Ergo, not in heaven. For nothing can descend from heaven that hath not in eve∣ry respect a real being in heaven; Now in this respect Christ had not, and therefore he cannot.

Secondly, Christ ascended that he might be clothed with that glory which before he had not; but the Divinity is an infinite glory, and therefore it could not ascend up to that, Page  48that it was it self from all eternity.

Thirdly, the essence is infinite in power, at all times fill∣ing all places with its presence. Now to say that the Divi∣nity ascended, is to speak a contradiction, and plain non∣sence: for what should it ascend to, to it self? it is alwayes one and the same glory, and alwayes alike in reference to it self in all places. Therefore if they hold no other Ascen∣sion then this, they hold none at all, as in truth they do not.

Fourthly, Jesus Christ ascended up on high, that he might fill his humanity, and all things else both in heaven and earth, full of glory. Now further to prove the falshood of this Doctrine, namely, that nothing ascended but what first descended, consider this: the infinite glory of God was never increased but onely manifested, by the resurrection and ascension of Jesus Christ. Christ ascended, not that he might fill his Godhead full of glory, for that is infinite, but all things else that were ordained, and prepared for glory from all eternity in our Lord Jesus. Even for this Je∣sus Christ ascended up on high, that he might fill all things full of glory by the manifestation thereof, who were or∣dained to have a share in his death and resurrection: Ephes. 4.10. & 2.10. Joh. 16.7. 1 Tim. 3. last. Joh. 17.1. Act. 1.8, 9, 10, 11. The joy and glory of Christ and a Christian doth depend upon the resurrection: 1 Cor. 15.17. The Spirit had never descended into the heart of a Christian, if Christ had not ascended into glory.

Last of all, concerning the intercession of Christ, wherein consider: that the purpose of God from eternity to bestow Christ upon, and manifest him in all Saints and Angels, was not in any other way but through the intercession of our Lord Jesus. Rom. 8.26. Col. 1.20. Joh. 14.2, 3. and 17.19. and 14.16. Heb. 9.24. the conclusion.

Jesus Christ ascended up to heaven that he might send the Spirit; and when that had finished its work on earth, that he might again descend at the last day for the salva∣tion and damnation of the whole world, in the appearance of the power and glory of his Father. Hebr. 9.28. 1 Pet. 3.18. Mat. 28.38. Act. 1.11.

I know, and do expect nothing from the hands of many, but that many reproaches, mockings, and slanders shall continually fall upon me, from them: I desire not to speak out of malice or envie to any person whatsoever, I appeal to him that knows all hearts. The thing that I plead for, is for the truth, against the opinion of Antichrist.