The Harmony of the Divine Attributes in Mans Redemption, Chapter 21
CHAP. XXI.
The Divine Power was glorified in the Conversion of the World to Christianity. Notwithstanding the imaginary Infirmity in Christ Crucified, yet to the Called He was the Power of God. The numerous and great difficulties that obstructed the receiving the Gospel. What the state of the World was at the first Preaching it. Ignorance was universal. Idolatry and the depravation of Manners were the consequents of it. Idolatry was fortified by Custome, Antiquity and external Pomp. The depravation of Manners was extreme: The principal account of it from their disbelieving a Future state, and their attributing to their gods those Passions and Vices that were pleasing to the Flesh. The aversion of the vulgar Heathens was strengthened by those in veneration among them. The Philosophers Priests and Princes vehemently opposed the Gospel; An account of their enmity against it. The consideration of the Means by which the Gospel was conveyed, discovers that Omnipotency alone made it successful. The persons employed were a few Fishermen without Authority and Power to force Men to Obedience, and without Art or Eloquence to insinuate the belief of their Doctrine. The great, sudden and lasting change in the World by the Preaching of Gospel is a certain Argument of the Divine Power, that animated those weak appearances. Idolatry was abolisht. A miraculous change followed in the Lives of Men. Christians gave a divorce to all the sinful delights of Sense, and embrac'd for the honour of Christ those things that Nature most abhors. A short view of the Sufferings and Courage of the Martyrs. Their Patience was inspired from Heaven. Christianity was victorious over all opposition. The Divine Power will be gloriously manifested in the compleat Salvavation of the Church at the last Day. Our Saviour shall then finish his Mediatory Office. Death the last Enemy shall be destroyed. The Bodies of the Saints shall be rais'd and conform'd to the … Body of Christ.
6. THe Divine Power was glorified in the Conversion of the World to Christianity. The Apostle tells us, That Christ crucified was to the Jews a stumbling block, and to the Gentiles foolishness. 1 Cor. 1.23.The Jews expected the Messiah to deliver them from temporal Servitude, and establish an universal Empire either by the force of Arms, or by the terrour of Signs and Prodigies, as Moses did against the Egiptians. But when instead of Power they saw nothing but Weakness, and instead of a glorious Triumph, a disgraceful Punishment, they despised his Person, and rejected his Doctrine. But notwithstanding this imaginary infirmity in Christ crucified,v. 24. Yet to those that are called according to the Divine purpose, He was the most excellent Power of God. It being more glorious to subdue the World to the Faith and Obedience of a crucified Person, than if He had appear'd with all the Powers of Heaven, and Princes of the Earth as his Attendants.Rom. 1.16. For this reason the Apostle declares, He was not ashamed of the Gospel of Christ, it being the Power of God to Salvation to all that believe, to the Jew first, and also to the Greek. And he prays for the Ephesians, Ephes. ….18, 19, 20.That the eyes of their understandings being enlightened, they might know what is the exceeding greatness of his Power to us ward who believe, according to the working of his mighty Power which He wrought in Christ, when He raised him from the dead, and set him at his own right hand in the Heavenly places. He uses various and lofty expressions, as if one had been insufficient to signifie the extent and efficacy of that Power which produc'd the Faith of …rist in the Heathens. And if we duly consider things, it will appear, that the terms of the Apostle are not too strong and hyperbolical, but just and equal to the degree of power requisite for the accomplishment of that great work. For the understanding of this, I will consider three things. 1. The numerous and great difficulties that obstructed the receiving of the Gospel. 2. The quality of the means by which 'twas conveyed and became successful. 3. The eminent, sudden, universal and lasting change made by it in the World.
1. The numerous and great difficulties that obstructed the receiving of the Gospel: This will appear by representing the state and disposition of the World at that time when it was first Preached.
First; Ignorance was Universal; a deep thick darkness cover'd the face of the Earth. And the consequents of that gross palpable Ignorance, were execrable Idolatry and the most notorious deprevation of manners.
1. Execrable Idolatry: for as in the night Spectres walk, So in the times of Ignorance, the Prince of darkness made his progress in the Earth. He reign'd in the hearts of Men, and in the places of their Devotion. The whole World was fill'd with Idols of several Forms and Mysteries, some aimiable, others terrible according to the humour of Superstition. For many Ages Satan had kept peaceable possession of his Empire: For the Ignorant World did not understand its Misery, but willingly paid that honour to the cruel Usurper, that was only due to the Lawful Sovereign. They were confirm'd in their Idolatry by several things.
1. They were trained up in it from their Infant state. Now the first perswasions of the mind though grosly false, and ill habits do strangly captivate, and are with difficulty removed: because the concurrence of those faculties is requisite; which are under the Power of Errour and Vice. No Tyrant is so exactly obey'd as custome, especially in things esteem'd Sacred: for the conceit that the service is pleasing to the Deity, renders men incapable to believe any thing, that contradicts it. 'Twas as hard to make the Gentiles forsake the Religion they received from their Birth, and to loose the impressions made in their tender Age, as to make the Affricans change their Skin, and become fair, and the Furop…ans to turn black: for the tincture which the Religion practised in each Country conveys to the Souls of Men, is as deep and lasting, as that which the Sun impresses upon their bodies, according to the diversity of its Aspects.
2. The Pagan Religion was derived through a long succession from their Progenitors.Vid. Sym. in relat. ad Imperat. Majorum excipere displinam, Religiones traditas colere, Coecil. Tantum Sanctit…s attribuere consuevit, quantum astruxerit vetustatis. M. Foel. Hoc sanctum ab aevo est, Hoc ab Atavis traditum. Prudent. Antiquity brings I know not what respect to things, but 'tis specially venerable in matters of Religion. Therefore the Heathens accused the Christian Religion of Novelty, and urged nothing more plausibly than the Argument of immemorial Prescription for their Superstition. They would not consider whether it were just and reasonable, but with a blind deference yielded up themselves to the Authority of the Antients. They resolv'd not to condemn their Parents and Friends, that had gone before them in the Road of Damnation, but chose to dye in their Idolatry. So hard is it to resist the current of the World, and to rescue our selves from the Bondage of popular Errours.
3. The Pomp of the Pagan Worship was very pleasing to the flesh. The Magnificence of their Temples adorn'd with the Trophies of Superstition, their Mysterious Ceremonies, their Musick, their Processions, their Images and Altars, their Sacrifices and purifications, and the rest of the Equipage of a carnal Religion, drew their respects and strongly affected their Minds through their Senses: Whereas the Religion of the Gospel is Spiritual and serious, holy and pure, and hath nothing to move the Carnal part. Now how difficult was it to overcome Paganisme when fortified by Custom, Antiquity, and so agreeable to Sense.
2. The depravation of Manners was such in the Heathen World, that if the unclean Spirits had been incarnate, and taken their residence among Men, they could not have acted worse Villanies. The whole Earth was covered with Abominations, as Egypt with the Frogs that poisoned the whole Climate. We may see a picture of their conversation in the first to the Romans. And it could not be otherwise; For as the Apostle saith, Those who are drunk are drunk in the night. So when the Mind is darkened with Ignorance and Errour, the Affections are corrupted, and Men give up themselves to the unfruitful works of darkness. Unnatural Crimes were committed even among the Grecians and Romans with that liberty, as if no spark of common Reason had remained in them. The most filthy Lusts had lost the fear and shame that naturally attends them. They esteem'd those things to be the means to obtain Happiness, that were causes of the contrary. They plac'd their Sovereign Good in extreme Evil, i. e. sinful Pleasures.Apud eos tota impuritas vocatur urbanitas. M. Fael. They were encouraged to work all uncleanness with gr…ediness, not only upon the account of present Impunity, for their Laws left almost all Vices indifferent but what disturbed the tranqu…llity of the State, and not only by the multitude of Examples, so that Vices by their commonness had lost their names, and were stiled Vertues, nay 'twas a Crime to appear innocent among the guilty, but principally because they thought themselves secure as to a future state: For either they wholly disbelieved it, and 'tis congruous that those who think to die like Beasts, should live like Beasts;Et cuncta licere credimus Et sequimur magnorum exempla Deorum. Biblis tempting her brother to incest. Ovid. Met. l. 9. Fab. 7. or els by attributing to their Deities those Passions and Vices that so powerfully reigned in themselves, they were strongly perswaded no Punishment would be inflicted. For how could the gods made them Sacrifices to their Justice, who were companions with them in their Crimes? Or revenge the imitation of their own actions? This was to cast down the banks, and to let the torrent of corrupt Nature break forth in all its fury. As St. Austin observes of Homer, the father of Poetical …ctions, that representing the Murders, Thefts and Adulteries of their gods, he made those Sins divine Properties, and effectually commended them to the Heathens: Quisquis …a feciss…t, Confes. Atque Deum? qui templa coeli summa Sonitu concucit, Ego homuncio hoc non facerem? Ego illud vero ita feci ac lubens. Teren. Eun.non homines perditos sed coelestes Deos videbatur imitatus. And he gives an instance of this from a Comedy of Terence, Where a vicious young Man is introduced, reporting how he animated himself to satisfie his brutish lust, as having no less a Deity than Jupiter for his Master and Model. In short, the Theology of the Pagans inflam'd them to the bold commission of every pleasant Sin. The History of their gods was so intersperst with the most infamous Impurities, that at the first reading, Verterunt pupillas Virgines in Meretrices, They lost the Virginity of their Eyes, then of their Souls, and then of their Bodies. Now the Gospel is a holy Discipline that forbids all excesses, that enjoins universal Purity and Chastity; So that when it was first preach'd to the Heathens, they thought it impossible to be obeyed, unless Men were Angels without Bodies, or Statues without Souls.
I shall adde further, That the aversion of the Heathens from Christianity was much strengthened by those who were in Veneration among them, and vehemently opposed it. And they were the Philosophers greatly esteem'd for Wisdome, their Priests that had dominion over their Consciences, and their Princes that had power over their states and lives.
1. Philosophers vehemently opposed the receiving of the Gospel. At the first view it may be just matter of wonder that they should be enemies to it, whether we consider the objects of Faith, or the rules of Life laid down in it. The objects of Faith were new and noble, of infinite beauty and profit, and most worthy of a rational Contemplation to be exercised upon: Now that the Philosophers who were so diligent to improve their minds who receiv'd with complacency truths of a lower descent, and of infinitely less importance, should reject Evangelical Truths, sublime in their Nature, saving in their Efficacy, and reveal'd from Heaven, what account can be given of it? Tertullian reproaches them with reason, That the Christian Faith was the only thing, which Curiosity did not tempt them to search into. Hic solum curiositas humana torpescit. Apol. c. 1.Besides, whereas the Gospel is a plain and perfect Institution for the government of Life, wholly conversant about the Souls of men, and assures a Blessedness infinitely more excellent than was ever thought of by them, it might have been expected that those who in regard of Morality seem'd most to approach to it, and whose profest design was to search after Happiness, should have readily entertain'd, and used their best endeavours to have drawn others to embrace it. But if we consider things aright, our wonder will vanish: for their Knowledg and Morality which in themselves were Preparatives, yet accidentally hindered their submission to the Gospel, and caused the most potent prejudices against it, and that upon a double account.Mundi Philosophus est gloriae animal, & popularis aurae atque nummorum venale mancipium, Hier.
First, Of Pride. Secondly, Of Satisfaction in their own way.
1. Pride was their Universal Disease, they had a liberal esteem of themselves, as raised above the common rank of Men. And because Philosophy had instructed them in some truths, they believed the false as well as the true, and concluded all things impossible that did not concur with their old tenets: they admitted no higher Principle than natural Reason, and utterly rejected Divine Revelation: which was as unreasonable as if one that never saw but the light of a Candle, should contend there was no other light in the World. Now a Person that doth not believe Divine Revelation, is wholy unqualified to judge of supernatural Mysteries. For till the Authority of the Revealer is submitted to, he cannot truly consider their Cause and their End. Besides, they lookt on it as a reproach that any secret should be revealed to others and not to them. It seem'd to darken their Glory that any School should be more knowing than theirs. Therefore they chose to be instructors of Error, rather than Disciples to the Truth. Add further, they thought their honour concern'd to defend the Principles they had once espoused. From hence a rose the great contestations between themselves, accompanied with Invectives and Satyrs, being very jealous for their Opinions, and passionate for the interest of their Sects. Now the Gospel was in some things contrary to all of them, so that being toucht in their tenderest part, no wonder they were so violent against it. Our Saviour asks the Jews, how can ye believe, which receive honour one from another, and seek not the Honour which comes from God only? He propounds it as an impossible thing. The Gospel would strip them of all their pretended excellencies; and commanded as its first Article, they should humbly resign their understandings to Divine Revelation; this they lookt on as a submission unworthy their refined strong Spirits.
2. They had satisfaction in their own imperfect Vertues. Because they did some things to recover the Humane Nature from its degenerate state, they were more confirmed in their Infidelity, than the grossest Idolaters and the most vicious Persons. For the more probable Arguments they had to obtain happiness in their own way, the more obstinately they refused any other. They thought there was no need of a Saviour to intercede for them, or of the Spirit of Grace to assist them, but they had self-Sufficiency for the acquiring of Felicity. Like foolish Chymists that have melted away a great part of their Estates in vain, yet in expectation of the great Elixir, create in their fancies treasures of Gold, and inrich themselves. So the Philosophers who wasted their time and Spirits in searching after Happiness to little purpose, although the best of their Principles and the height of their Vertue were insufficient to support them under any pressing Affliction, yet they had vain hopes of obtaining perfect Tranquillity and Content by them. Now the Gospel commanding an intire renounceing of our selves, to embrace the sole Goodness and Will of God, it was hard for those who were so full of pride and vanity, to relish a Doctrine so contrary to them. In truth, whatever the Philosophers pretended concerning the incredibility that the Son of God should suffer death, yet it was not so much the Cross to which Christ was nailed by his Enemies, that made them reject the Gospel,Quid in his deprehendas praeter fictam frontem & perpetuum etiam, & quandam ex arogantia autoritatem. Q…int. as the other Cross to which Jesus would fasten them; i. e. the strict and holy Discipline to which he commands them to submit. A Discipline that condemns the vanity and glory of their Wisdom & Vertue, that mortifies sensual pleasures, which many of the Philosophers indulged themselves in, notwithstanding all their discourses of the purgative and illuminative life. And that this was the real cause of their rejecting Christ crucified,Philosophorum supercilia contemnimus, vitia faecundissime accusantes, intercutibus ipsi vitiis madentes. M. Fael. is evident; for they knew, it was not unusual, for Persons of extraordinary Wisdom and Vertue, to suffer in the World. Their presents and example upbraids the Vitious, and Wounds their Spirits: as a great light sore and distempered eyes. And some of them acknowledged the Wisdome of Providence; in permitting this for an excellent end, that Vertue, tried by the fire, might be the more resplendent. Socrates himself so admir'd by them, was so disguised by the malice of his enemies, that he was condemned to die by Poison: Yet this was so far from obscuring his Reputation, that his suffering Death was esteem'd the most noble effect of his courage, and the most excellent Proof of his Vertue. Why then should they make a contrary judgment of our Redeemers Sufferings; whose Innocenee was perfect, and whose Patience was so Holy and Divine; that in the midst of His torments he Prayed for his Murderers? No reason can be justly alledged; but some darling lust spiritual or fleshly which they were resolved to cherish. The light that comes from above illuminates the humble, and dazles the proud. The presumption of their own knowledg, was the cause of their Prodigious stupidity. Simple ignorance is not so dangerous as errour, which hath a false light that deceives and leads to precipies. We find therefore that none were fiercer enemies to the Gospel then the Philosophers.
The sacred story tells us, that when the Apostle Preacht at Athens, that was as much the seat of Superstition as of Sciences, the Epcureans and Stoicks though most opposite in their Principles, yet conspir'd to encounter him; they entertained him with scorn, what will this Babler say? and his success was but small there. He that fisht with a net in other places, and brought great numbers to Baptism, there did only with an angle, and caught but one or two Souls. And in the progress of the Gospel they persisted in their opposition. The most grave and vertuous among them censur'd the Martyrs as fool-hardy in their generous Sufferings for the Name of Jesus Christ. Antoninus accused the Christians of obstinacy in their readiness to endure Torments.foreign· Lib. 2. foreign· l. 4. c. 7. Arrianus represents their Courage as proceeding from a customary contempt of Death, which he opposes to Judgment and Reason. Crescens the Stoick was the Persecutor of Justin Martyr. In all Ages the Gospel felt the sharp points of their malicious Wits. They despised it as an ill-contrived Fable, as the entertainment of small Understandings, And Faith,Nemo accedat eruditus, nemo sapiens, nemo prudens, arcemus enim tales: Quod si quis est indoctus, insipiens, infans fidenter veniat. H…c pacto satis apparet, quod solos fat…o…, ignaros, stolidos, mancipia, muli… culas, pueros captent, & p…llici… Maxim. Madaurensis in Epist. ad St. August. as the presidium of the weak and illiterate, who were incapable of consideration. Now when those who were in highest reputation for their Morality and Learning, discountenanced Christianity, it was a strong Argument to move the vulgar Heathens to judg of it as a meer delusion. In our Saviours time 'twas urged as a sufficient reason against the receiving of Him as sent from God, Because none of the Pharisees, Joh. 7.4… ▪the most learned, and most likely to understand the Prophecies concerning the Messiah, believed on him.
2. The Heathen Priests vehemently obstructed the reception of the Gospel; for their Interest was specially concern'd upon the account of their reputation and gain. With great Art they had kept the People in Ignorance for a long time: They perswaded them that their Idolatrous Ceremonies made the gods favourable, and were the supreme Causes of their Prosperity. From this Fountain all Superstition was deriv'd. Now if the Doctrine of Christ (that strictly forbids the Worship of Idols) were received, who would attend to their old Lies? Who would purchase their deceitful Promises? Who would maintain them with prodigal Donatives? Who would esteem them divine Men? They must lose their honour and support, and for their Fables be the scorn of the Multitude. 'Tis no wonder then that their Passions should be edged, and their Endeavours furious in opposing the Tru…h. And since the People had a reverend regard for their Office, they readily joyned with them in their opposition.
3. Princes who were ador'd by the People, thought themselves obliged to prevent the introduction of a new Religion,Vulgaria legum capita separatim Deos non habendos, nec novos. lest their Empire should be in hazard, or the Majesty and Greatness of it lessen'd. For Religion being the true Foundation of publick Peace, every change in it is suspected as dangerous, and likely to bring some eminent alteration in the State.Act. 16.21. St. Paul was accused for teaching Customs, which were not lawful for them to observe being Romans. And in after-times Christians were condemn'd as seditious and mutinous, and their Assembly as riotous & unlawful. And 'tis observable that there never was a less favourable constitution of time, than when the Gospel was first preacht. For Tiberius was extreamly cruel, and extreamly jealous of all novelty that might disturb his repose.Orientem fidem Romae primus Nero cruentavit, Tert. Scorp. And Nero the bloodiest Tyrant that ever sat on the Roman Throne, endeavour'd to strangle Christianity in the Cradle.
Besides, the Doctrine of Christ, was not only new and strange, but severe; for it gives no dispensation for Persons of the highest rank from universal duty. 'Tis the Law of God, to whom all are equally subject, and must be equally obedient. It gives rules without exception, to the Court, as well as the Cottage; to those cloth'd in Purple and those in Sack-cloth: it condemns the greatest for Delinquents, and guilty of Eternal Death, if they do not abandon those pleasures to which corrupt Nature and many strong Temptations violently incline them. Now the Heathen Princes who were prosperous and vicious, could not relish a Doctrine that retrencht their exorbitant desires, & strictly forbade their unconfin'd enjoyment of sensual delights, which they esteem'd the Prerogative annext to their supream dignity. From what hath been discours'd▪ we may judge how great resistance the Gospel met with in its first publication. For all things that can make an enterpr…se impossible, were united together against it. Wisdom and Power, the pleasures of Sin and zeal for Religion, the understandings and wills of Men, the Learned and Ignorant, Magistrates and People, Men and Devils, joyn'd to suppress it. Hell was in a Commotion, and the Prince of Darkness in Arms, not to suffer the Crowns of so many Kingdoms to fall from his Head, which for so many ages he had kept: He was enrag'd to lose the Homage and service, especially of the more knowing Nations, as the Graecians and Romans; who, by how much the more capable of truth, with so much the more art to the dishonour of God, for a long time had been kept under his Deceit.
2. If we consider the means by which the Gospel was conveyed, it will be more evident that Omnipotence alone made it succesful. When Christ came from Heaven to convert the World, it had been according to the Law of reason more suitable to his purpose, to have been born at Rome the seat of the Empire, wherein the confluence of all Nations met, than in an obscure corner. So when the Apostles were first sent forth to propagate the Gospel, humane prudence would judge, that they should have been assisted either with Authority and Power, or with Learning and eloquence, to compel, or perswade to a submission to it. But if there had been any proportion between the quality of the instruments, and the effects produced, the Gospel had been esteem'd a Doctrine purely Humane. The immediate Agents had been intituled to all the honour by the suffrage of the senses; and their proper sufficiency would have obscur'd the Vertue of Christ that wrought in them.1 Cor. 1.27, 28. Therefore God chose the weak things of the World, to confound the mighty; and base things of the World, and things which are despised hath God chosen: Yea and things that are not, to bring to nought things that are, that his Glorious Power may be fully manifested.
The persons employed were a few fishermen, with a Publican and a Tent-maker, without Authority and Power to force Men to obedience, and without the charms of Eloquence to insinuate the belief of the Doctrines they deliver'd.
1. They were without Authority and Power. Other Religions were established in several Nations, by persons of the greatest Eminency and credit among them. That of the Persians by Zoroastres, that of the Egyptians by Hermes, that of the Grecians by Orpheus, that of the Romans by Numa, all Kings or of great Reputation for their Wisdom and Vertue; and they were received without contradiction. For being correspondent to the corrupt inclinations of Men, it was not strange that the Princes had either capacity to invent them, or power to plant them. And in later times Mahomet opened a way for his Religion by his sword, and advanced it by his Conquest. Now 'tis no wonder that a Religion so pleasing to the lower appetites that gives licence to all corrupt affections in the present Life, and promises a sensual Paradise suitable to beasts in the future, should be embrac'd by those who were subject to his arms. But the Apostles were meanly born and educated, without credit and reputation, destitute of all humane strength, and had only a Crucified Person for their leader. Christianity was exposed naked in the day of its birth, without any shelter from secular Powers.
2. They had not the advantage of Art and Eloquence to commend their Religion. There is a kind of charm in Rhetorick that makes things appear otherwise than they are: the best cause it ruins, the worst it confirms. Truth, though in its self invincible, yet by it seems to be overcome; and Errour obtains a false triumph. We have a visible proof of this in the Writings of Celsus, Symmachus, Caecilius and others for Paganism against Christianity. What a vast difference is there between the lyes and filthiness of the one, and the Truth and Sanctity of the other? Yet with what admirable address did they manage that Infamous Subject? Although it seem'd incapable of any defence, yet they gave such colours to it, by the beauty of their expressions, and their apparent reasons, that it seem'd plausible; and Christianity notwithstanding its brightness and purity was made odious to the people. But the Apostles were most of them wholly unlearned. St. Paul himself acknowledges that he was weak in presence, and his Speech was not with the enticing words of Mans Wisdome. 2 Cor. 2.4.A crucified Christ was all their Rhetorick. Now these impotent despicable Persons, were imployed to subdue the World to the Cross of Christ; and in that season, when the Roman Empire was at its height, when the most rigorous Severities were used against all Innovations, when Philosophy and Eloquence were in their flower and Vigour, so that Truth unless adorn'd with the dress and artifice of falshood was despis'd, and a Message from God himself, unless eloquently convey'd, had no force to perswade. Therefore the Apostles debased themselves in the sense of their own weakness, We have this treasure in earthen vessels, 2. Cor. 4.7.That the excellency of the power may be of God, & not of us. 'Twas from distrust of themselves, their true confidence in God proceeded. They were onelyonly so far powerful as he enabled them: like in…ruments in which there is not Vertue sufficient for the carving of a Statute, if they do not receive it imprest from the Artificer that uses them. Briefly, as God the Author of Wonders uses that which is weak in Nature, to conquer the most rebellious parts of it: He makes the weak sand a more powerful bridle to the impetuous Element of Waters, than the strongest banks rais'd by the industry of Men, and compos'd of the most solid materials: so he was pleased by a few artless impotent persons to confound the wisdom and overcome the power of the World.
3. The great sudden and lasting Change that was made in the World by the Preaching of the Gospel, is a certain Argument of the Divine Power that animated those mean appearances, and that no instrument is weak in Gods hands.
1. The greatness of the Change is such, that it was only possible to Divine Power. 'Tis a great Miracle to render sight to the Blind, but 'tis more miraculous to inlighten the Dark mind, to see the truth and beauty of Supernatural Mysteries, when they are disguis'd under reproach & sad representations, and effectually to believe them; especially when the inferiour appetite is so contrary to Faith, 'Tis a prodigy to raise the Dead, but 'tis more admirable to sanctify an habituated sinner. For in comparing the quality of those Miracles, that is the greatest in the performing whereof God is discover'd to be the absolute Lord of the greater Nature: Now the intellectual Nature is superiour to the corporeal. Besides, there is no contradiction from a Dead body against the Divine Power in raising it; on the contrary, if any sense were remaining, it would ardently desire to be restor'd to the full enjoyment of Life: but corrupt Nature is most opposite to renewing Grace. Now these marvelous effects were produced by the Revelation of Jesus Christ to the Heathens. The glorious light of Truth scattered the thick and terrible darkness of Ignorance and errour that was so universal. The Gospel in its power and the quality of its effects, was like those words, Let there be Light, which the Eternal Word pronounced upon the confused Chaos, and infused a Soul and Life into the World. The clear knowledge of God in his Nature, and Glorious Works of Creation and Redemption, of the duty of Man, of the future state, was communicated to the meanest understandings. And in proportion to the Light of Faith, such was the measure of Piety, and Holiness. Idolatry that had Number, Antiquity, Authority of its side, was intirely abolisht. The false Deities were cast out of the Temple: and the Cross of Christ was planted in the Hearts of Men. Accordingly the Apostle tells the Thessalonians; For they themselves shew of us, 1 Thes. 1, 9.what manner of entring in we had unto you, and how ye turned to God from Idols, to serve the Living and true God, and to wait for his Son from Heaven, whom he raised from the Dead, even Jesus which delivered us from the wrath to come. Innumerable from secret Atheism & publick Gentilism were converted to acknowledg and accept of the Redeemer for their Lord. What could produce such a marvelous change in the World but an Almighty power? How seemingly impossible was it to bring so many, who were proud in their natures, perverse in their customs, and indubitably assenting to their false Religions, from such a distance as the Worship of innumerable Deities, to adore a Crucified God? 'Twas admirable that Alexander broke the Persian Empire with an Army of Thirty Thousand: but what is there comparable in that Conquest, to the Acts of the Apostles? How much less difficult is it for some Nations to change their Kings, than for all to change their Gods? How far more easie is it to overcome the bodies of Men, than subdue their Souls? Upon the most exact inquiry, there will never be found in humane nature any cause capable to produce such an effect, nor in the Records of all Ages any example like it.
Add to this the excellent Reformation in the hearts and lives of Men. As their understandings, so their wills and affections the sources of action were miraculously alter'd. What the Sages of the World could not effect in a few select Persons, The Gospel hath done in great numbers, nay rais'd them above all their feigned Ideas, above the higest pitch of their Proud Philosophy. Those strong and furious passions which Natural Reason was as unable to restrain, as a threed of silk is to govern a fierce beast, the Gospel hath tamed and brought into order: It hath executed what Philosophy durst never enterprise, despairing of Success. The Gospel hath made the Wise Men of the World resign their Reason to Faith; it hath perswaded Carnal Men to mortify the Flesh, the Ambitious to despise secular Honours, the Voluptuous to renounce their Pleasures, the Covetous to distribute their Goods to the Poor, the Injur'd and Incensed to forgive their Enemies, and all this for Love to God, an affection unknown to all other Laws and Institutions. Where-ever it came, it miraculously transform'd Pagans into Christians, which was as truly Wonderful, as for the Basilisk to part with its Poison, for a Wolfe to be chang…d into a Lamb, nay, for Dogs, (such were the Gentiles in our Saviours Language) to be chang'd into Angels of light and purity. An eminent instance we have of its efficacy in the Corinthians, who in their Heathen-state were guilty of the vilest enormities: But after their receiving the Gospel, the Apostle testifys, they were washed, sanctified, and Justified in the Name of the Lord Jesus, 2 Cor. 6.10, 11.and by the Spirit of our God. Justine Martyr tells Triphon, that those who had been stain'd with all filthiness, and enslav'd by charming imperious lusts, yet becoming Christians, they were purified and freed,foreign· In Apol. Post. and delighted in those Vertues that were most contrary to their former Vices. This Alteration was so visible, that the lives of the first Christians were an Apologie for their Faith. And 'tis strongly urged by Origen, Tertullian, Lactantius and others, as a convinceing proof of the Divinity of the Christian Doctrine, that it made the Professours of it Divine in their conversations. The Creation of Grace was like the Creation of Nature, when trees sprang up in an instant laden with fruits; so in the converted, all the blessed fruits of the Spirit, Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance abounded. This testimony even a Pagan Persecutor gives the common sort of Christians,Plin. Lib. 10 Epist. 7. that they assembled to sing Hymns to Christ, that they obliged themselves solemnly to injure no Person, to deceive none, to preserve faithfully what was committed to them, to be alwayes true. And as in obedience to the Gospel, they gave a divorce to all the sinful delights of sense; so, which was incomparably more difficult, they embrac't those things which Nature doth most abhor: no Religion in the World ever exposed its followers to such Sufferings, nor inspir'd them with such resolution to sustain them. All other Religions were productions of the flesh, and being allyed together, if any time jealousy caused a discord between them, yet an open Persecution was unusual. But when Christianity first appear'd, they all turn'd their Hatred and Violence against it, as a foreigner of a different extraction. How many living Martyrs were Exiles for the Faith, and depriv'd of all humane consolation? yet they esteem'd themselves more blessed in their Miseries than others in their Pleasures. How many thousands were put to Death for the honour of our Redeemer? yet the least thing is the number, in comparison of the manner of their Sufferings. If they had suffer'd a mild Martyrdome, an easie & sudden Death, wherein the Combat and Victory had been finisht at a Blow, their Love and courage had not been so admirable:Ulpian wrote seven books, to describe the Variety of Torments the Christians suffered. Timebit forsitan caro gladium gravem, & crucem excelsam, & rabiem Bestiarum, & summam ignium poenam, & omne Carnificis ingenium in Tormentis. Tert. ad Martyr. but they endur'd torments so various and terrible, that had they not been practis'd upon them by their enemies, it were incredible that ever Malice should be so ingenious to invent, or cruelty so harden'd to inflict them. If all the Furie of Hell had come forth to suggest new Tortures, they could not have devised worse. Neither was their mere suffering such Torments so astonishing, as their readiness to encounter them, and their behaviour under them. They maintained their Faith in the presence of the most formidable Princes.Ignatius said to the Romans disswading him from suffering, Ignoscite mihi filioli, quid mihi prosit ego scio. Hieron. De Script. Ecclesiast. Some who might by favour, were afraid to escape the common Persecution, esteeming no Death precious but Martyrdom. They contended earnestly to suffer, and envied others the honourable Ignominy and happy Torments that were endur'd for their beloved Redeemer. We have an instance of their Courage in Tiburtius, who thus spake to his Judges: Bind me to Racks and Wheels, condemn me, banish me, load me with Chains, burn me, tear me, omit no kind of Torment. If you banish me, the smallest corner of the Earth shall be to me as the whole World, because I shall find my God there: If you kill me, by the same act you will give me the happy Liberty I sigh after, and deliver me from a Prison on Earth to reign in Heaven: If you condemn me to the fire, I have quencht other flames in resisting Concupiscence: Ordain what Torment you please, it shall not trouble me, since my Heart is fill'd with Love to suffer and desire it. They were thankful to those who condemned them, and regarded their Executioners with the same eye,Inde est quod ibidem sententiis vestris gratias agimus. Tert. as St. Peter did the Angel, that brake off his Fetters, to restore him to Freedom. They chearfully received them, as those who brought the keys of Paradise in the same hands wherewith they brought their Swords. They enter'd into the Fire with joy, and were not only patient but triumphant in their Sufferings,Hic est habitus victoriae nostrae, haec palmata vestis, tali curru triumphamus. Ter…tul. Tot…m hominem animus circumfert, & quo velit … ▪ Tertul. ad Mart. as if they had been glorified in their Souls, and impassible to the Sufferings of their Bodies. I have seen, saith Eusebius, the Executioners tired with tormenting them, lie down panting and breathing, and others not less fierce, but more fresh succeed in their cruel Service; But I never saw the Martyrs weary of Sufferings, nor heard them desire a Truce, much less Deliverance from them. If the Judges were softened with their Blood, and by the force of Nature were compell'd to be compassionate, so as to offer them a release if they would but feign to deny Christ; They were fill'd with indignation, esteeming it the worst injury, that their Persecutors expected, they would be guilty of but the shadow of Infidelity to their dear Saviour. They were ambitious of the longest and most terrible Sufferings for His sake, to be Martyrs in every member. They sang the Praises of Christ (their Tongues being harmonious with the affections of their Hearts) in the Flames, they preach'd Him from the Crosses, they rejoiced in him as their only Good, in the midst of devouring Beasts. Briefly, They preserved an inviolable Faith to Him, notwithstanding the most furious Batteries against them: The barbarous Enemy might tear their Hearts from their Breasts, but never Christ from their Hearts, to whom they were inseparably united by Love, stronger than the most cruel Death.
Now what less then the Divine Power could support them under those Torments, which 'tis almost incredible a Body made of flesh could endure? I wil not Dispute whether it exceeds all Natural force to suffer such, from a vitious Affection of Pride, or obstinacy: but the frequency of it exceeds all Natural Possibility. 'Twas not impossible for one of the Romans to hold his Right Hand unmoved over a burning Torch, to extinguish in the King their Enemy, all hopes … drawing … him the Secrets of his Country by the force of Torments; but it was not Possible that many thousands such should have been in Rome. For then that single Example had not been so wonderful in all Antiquity. But the Noble Army of Martyrs who overcame in the most bloody battels, was numerous beyond account; and compos'd of all sorts of Persons, of the aged and infirm, of tender Youths, of delicate Women, of the Honourable and obscure; Yet in that difference of Ages, and Sexes, and States, there appear'd such an equality of Vertue,Latriones & robusti Corporis viri ejusmodi Lacerationes perferre nequeunt, exclamāt & genitus edunt, quia deest illis inspirata patientia. Nostri autem ut de viris taceam, pueri & mulier culae tortores suos tacite vincunt, & exprimere illis genitum nec ignis potest. Lactant. Lib. 5. c. 13. that it was Visible, the same Heavenly Spirit inspir'd them all with Courage, and by assuring them of Eternal Life, made them despise present Death. Such Heroical and frequent Constancy must be ascribed to the Breast-plate of Faith, and Love, of a Coelestial temper, wherewith the Almighty had Arm'd them.
If it be said that some have died for a false Religion, so that the extraordinary assistance of Heaven was not necessary to encourage the Christian Martyrs. The Answer is clear. There is a vast difference between the number of the Sufferers, and manner of their Sufferings.
1. Some few moved by Vanity and Melancholy, or compell'd, have suffered for a false Religion, that was authorised by the Custom of their Country for many Ages. But innumerable Christians animated by the example of their Crucified King, freely sacrificed themselves for the testimony of the Gospel upon the first Revelation of it, before any humane respects gave colour to it.
2. In those who suffer'd for a false Religion were visible either Fear or Vain-glory, Stubbornness or Rage; But the Christians in their greatest Sufferings exprest Magnanimity without Pride, Constancy without Fierceness, Patience without Stupidity, and such an admirable Compassion to their Enemies, as persuaded some of their Tormentors to be companions with them in Martyrdom.
2. The suddainness and universality of the change effected by the Gospel, is a signal Evidence of the Divine Power that attended it. The Apostle declares the admirable progress of it in all the world, during his time.Col. 1.6. In a few years with incredible swiftness it past through Judea, Samaria, Syria, Greece, and all the parts of the known habitable World. Tacitus acknowledges that in the eleventh year of Nero, great numbers of Christians were at Rome, at a great distance from the place where the Gospel was first preach'd. It appears from the Writings of the Primitive Christians, that in the Second Century after the Death of Christ, the Roman Empire was fill'd with Christian Churches. The World was peopled with a new Generation. Now what Secret Power produced that suddain and universal Change? How came it to pass that the Gospel, contrary to the order of new Things, should be so readily receiv'd, and in those places where the most insuperable obstacles oppos'd it? In Corinth the Seat of Luxury and Voluptuousness; in Ephesus where Idolatry had its Throne; in Rome it self where Honours, Riches, Pleasures were ador'd. Moses with all his great Miracles never conquer'd one Nation to the true God. The Pharisees compast Sea and Land to make a Proselyte: Mat. 23.But the Gospel in a little time converted many Nations from their Opinions and Manners wherein they had been instructed and educated, to those that were not only different but contrary. The wonder in Esay was exceeded, That a Nation was born in a day. For the World was renewed as it were in a moment. Such a quickening universal Efficacy was join'd with the Preaching of the Gospel, that the Power of God was …ver more visibly manifested in any work. Therefore the Apostle mentions it as one part of the great Mystery of Godliness,1 Tim. 3.16. that Christ was believed o… in the World. There is nothing but Supernatural, as in the birth, so in the progress of Christianity.
Ergo vincimus cum occidimur, plures efficimur, quoties metimur a vobis: Semen est Sanguis Christianorum, Tertul. Apol.3. The lasting Change made by the Gospel is the Effect of Infinite Power. Philosophy though maintain'd by the successive force of the greatest Wits, yet declin'd and came to nothing. But Christianity attended only by its own Authority, establisht its Dominion, and rais'd an Eternal Empire of Truth and Holiness in the World. The Reason of Man cannot inspire into its Productions a Principle of Life, only that Power which conveys to Man an immortal Soul, can derive to its Institutions a Spirit to Animate and preserve them. And this Victorious Permanent Efficacy of the Gospel is more admirable,Dioclesian. Jovian. & Maximinianus, Herculaeus, Caesares, Augusti. amplificato per Orientem, & Occidentem Imperio Romano, & nomine Christianor. qui Remp. evertebant, extincto. in regard it prevail'd without the assistance, and against the opposition of all. The more it was opprest the more it prosper'd. It gain'd credit and Disciples by Contradiction and Persecution; it was multiplied by the Deaths of its followers. The Cloud of Witnesses dissolving in a shower of Blood, made the Church Fruitful. Although some Persecutors have boasted of their utter abolishing the Christian Name in all parts of the Empire; yet those inscriptions are the Proud Monuments of their Vanity, not Victory. Tyrants are perisht, but Truth remains for ever. By which 'tis evident, that as the Gospel had a higher Principle than what is from below, so it was assisted with more than Humane Power. To sum up in short what hath been amplified; how Gloriously was the Arm of the Lord revealed in raising the World that for four thousand years lay in Wickednesse? What less than a Divine Power could soften such an obstinate hardnesse as long custome in Sin brings? What could pluck up errours that had taken such deep root in the Spirits of Men, and were Naturaliz'd to them, and plant a Discipline so austere and thorny to sense? Who but the Almighty could cast out the Devil from his Empire, and withdraw his Subjects that were captivated by the terrour of Laws, and by the delights of the flesh? What invisible Power made innumerable of the tender sex who were not by temper couragious, nor by obstinacy inflexible, nay, who were so fearful that they could not see a drawn sword without affrightment, yet so resolute, as to despise all the instruments of Cruelty? What is more astonishing than to see a flock of sheep encounter and overcome an Army of Lyons? This was the Lords doing, and ought to be marvelous in our Eyes. Briefly, the making a Crucified Person to Reign in the midst of his Enemies, and to give Laws to the whole Earth, is a Victory worthy the Lord of Hosts. The Conversion of the World to Christianity was the effect of infinite Mercy, and equal Power.
Lastly, The Divine Power shall be Gloriously manifested in the compleat Salvation of the Church at the end of the World. Jesus Christ as Mediatour is invested with Sovereign Power in Heaven and Earth: and in that quality he shall exercise it,1 Cor. 15.25. till our Salvation is finisht. For he must reign till he hath put all Enemies under his feet. 2 Heb.But we see not yet all things put under him. Although those Persons and things that never degenerated from their Original, are intirely subject to him; the Angels obey his Will, Universal Nature is Govern'd by his Providence; The Heavens, the Earth, the Waters, and all things produc'… from them, never resist the Direction of his hand; yet there are others that fell from their Integrity, and some things consequent to Mans Rebellion, which either oppose the Power of Christ, or are not yet actually subdued: and they are the Enemies of our Salvation, Satan, Sin, and Death. Now the perfect Freedom of the Church from all these, will be the last Glorious Act of Christs Regal Office. And 'tis observeable, the Day of Judgment is call'd the Day of Redemption, with respect to the final accomplishment of our Felicity, that was purchas'd by the infinite Price of his Sufferings. The day of Christs Death was the Day of Redemption, as to our Right and Title; for then our Ransom was fully paid, and 'tis by the Immortal efficacy of his Blood that we partake of the Glorious Liberty of the Sons of God: but the Actual enjoyment of it shall be at the last day. Therefore the perfection of all our Spiritual Priviledges is refer'd to that time, when Death our L…st Enemy shall be overcome.Rom. 8. The Apostle saith, and not only they but our selves also, which have the first Fruits of the Spirit, even we our selves, groan within our selves, waiting for the Adoption; to wit, the Redemption of our Bodies. During the present Life, we are taken into Gods Family, in the quality of his Children; but the most Solemn Act of our Adoption shall be at the last Day. In this there is a similitude between Christ and his Members: for although he was the Son of God by his marvelous Conception, and own'd by him while he perform'd his Ministry upon the Earth; yet all the Testimonies of Gods Favour to him, were not comparable to the Declaration of it, in raising him from the Grave: Then in the face of Heaven and Earth, He said, Thou art my Son, this Day have I begotten thee. So in this Life God acknowledges and treats us as his Children, he cloaths us with the Righteousness of his Son, feeds us with his Word, defends us from our Spiritual Enemies; but the most Publick Declaration of his favour shall be in the next Life, when all the Children of the Resurrection shall be born in a Day. Add further; although the Souls of Believers immediately upon their Separation are receiv'd into Heaven, and during the sleep of Death enjoy admirable Visions of Glory, yet their Blessedness is imperfect, in comparison of that excellent degree which shall be enjoyed at the Resurrection. As the Roman Generals after a compleat Conquest, first enter'd the City privately, and after having obtain'd License of the Senate, made their Triumphant entry with all the magnificence & splendour becoming the Greatness of their Victories: So after a Faithful Christian hath fought the good fight, and is come off, more than a Conquerour, he enters privately into the Coelestial City, but when the body is rais'd to Immortality, he shall then in the company and with the acclamations of the Holy Angels, have a Glorious entry into it. I will briefly consider why the Bodies of the Saints shall be rais'd, and how the Divine Power will be manifested in that last Act.
1. The General reason is from Gods Justice. As the Oeconomy of Divine Providence requires, there must be a Future State, when God shall sit upon a judicial Throne to weigh the Actions of all Men, and render to every one according to their quality; so 'tis as necessary that the Person be Judged, and not one Part alone. The Law Commands the entire Man compos'd of his Essential Parts the Soul and Body: And 'tis obeyed or violated by both of them. Although the Guilt or Moral Goodness of Actions is chiefly Attributed to the Soul, because 'tis the Principle of them, yet the Actions are imputed to the whole Man. The Soul is the Guide, the Body the Instrument:Animi imperio Corporis servitio magis utimur. Sal. 'tis reasonable therefore that both should receive their recompence. We see the Example of this in Humane Justice, which is a copy of the Divine. The whole Man is punisht or rewarded. The Soul is punisht with Disgrace and Infamy, the Body with Pains: the Soul is rewarded with Esteem and Honour, the Body with External marks of Dignity. Thus the Divine Justice will render to every one according to things done in the Body, whether Good or Evill.2 Cor. 5.10.
2. The special reason of the Saints Resurrection is their Union with Christ: for he is not only our Redeemer and Prince, but our second Adam, the same in Grace as the first was in Nature. Now as from the first the Soul was destroyed by Sin, and the Body by Death, so the second restores them both to their Primitive state; the one by Grace, the other by a Glorious Resurrection. Accordingly the Apostle saith,1 Cor. 15.21. that by Man came Death, and by Man came the Resurrection from the Dead. Christ removed the Moral and Natural impossibility of our Glorious Resurrection: the Moral, by the infinite merit of his Death, whereby Divine Justice is satisfied, that otherwise would not permit the Guilty to be restor'd to Eternal Life: and the Natural, by his rising from the Grave to a Glorious Imortality. For his Infinite Power can do the same in all Believers. 'Tis observable, the Apostle infers the Resurrection of Believers from that of Christ, not only as the Cause, but the Original Example. For the Members must be conform'd to the Head, the Children to their Father, the younger to the elder Brother. Therefore he is call'd, the first-fruits of them that sleep: 1 Cor. 15.and the first begotten of the Dead. Rev. 1In Christ's Resurrection ours is so fully assur'd, that the event is infallible. Now no less than Infinite Power is requisite to raise the Bodies of the Saints from the dust, and to transform them into the similitude of Christs.
1. To raise them. Nothing is more astonishing to Nature than that the Bodies which after so many Ages in the perpetual circulation of the Elements have past into a thousand different Forms,Imperfectae in homine naturae, praecipua solatia, ne Deum qui dem posse omnia; nam nec sibi potest mortem Conscisere, nec mortales aeter nitate donare, nec revocare defunctos. Pli. lib. 2. c. 7. one part of them being resolved into Water, another evaporated into Air, another turn'd into Dust, should be restor'd to their first State. What Wisdom is requisite to separate the Parts so mixt and confounded? what Power to recompose them? what Vertue to reinspire them with new Life? It may seem more difficult than to revive a Dead Body whose Organs and matter is not chang'd, of which we have Examples in the Scripture. When the Spirit of the Lord plac't Ezekiel in the midst of a Valley cover'd with bones, and caused him to consider attentively their Number which was very great, and their extream dryness, he askt him, whether these bones could live?Ezek. 37.4, 5, 6. upon which as one divided and ballanc't between the seeming Impossibility of the thing in it self, and the consideration of the Divine Power to which nothing is impossible, he answered, Lord thou knowest. Upon this God commanded him, to Prophesie upon those bones, and speak to them, as if they had been endued with Sense and Understanding. O ye dry Bones, hear the Word of the Lord: Thus saith the Lord God unto these Bones, Behold I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring in flesh upon you, and cover you with skin, and put Breath in you, and ye shall live, and ye shall know that I am the Lord. And immediately there was a general commotion among them, they joyn'd together, the sinews and flesh came upon them, and the skin cover'd them. And upon a second Prophesy they were all inspir'd with the Breath of Life, and stood up an exceeding great Army. Now whether this was really represented to his outward senses, or only by the efficacy of the Spirit to his imagination, no doubt so strange a Spectacle vehemently affected him; as with Joy in hope of the miraculous Restoration of Israel, Tu periri Deo credis si quid oculis nostris bebetibus subtra…itur. Corpus omne sive arescit in pulverem▪ sive in humorem solvitur, vel in cinerem comprimitur, vel in nidorem tenuatur, sub ducitur nobis, sed Deo elementorum custodia reservatur. Arnob. lib. 11.which that Vision foretold, so with admiration of the Divine Power. But when the Trumpet of the Arch-Angel shall sound the Universal Jubilee, and call forth the Dead from all their Receptacles, when the Elements as Faithful Depositaries shall effectively restore what was committed to them, How Admirable will the Power of God appear?
2. No less than Infinite Power is able to change the raised Bodies into the likenesse of Christs. The Apostle speaks with an exaggeration of it: For our Conversation is in Heaven, from whence also we look for the Saviour the Lord Jesus, Christ, who shall change our Vile Bodies, that it may be fashioned like unto his Glorious Body, according to the working whereby he is able to subdue all things to himself. This resemblance will be only in the Person of Believers. All Men shall rise to be judged, but not all to be transform'd. There is a Resurrection to Death as well as to Life. Unhappy Resurrection! Which only serves to make the Body the Food of Eternal Death. But the Saints who endeavoured to be like to Christ in purity, shall then have a perfect conformity to him in Glory and Immortality. How Glorious the Body of Christ is, we may conjecture in part by what the Apostle relates to Agrippa: At mid-day, O King, Act. 26.13.I saw in the way a light from Heaven above the brightness of the Sun shining round about me; Which was no other but the Light of the Face of Christ that struck him with Blindnesse. One Ray of this reflecting upon the first Martyr Saint Stephen in his Sufferings, gave an Angelical Glory to his countenance. And Saint John tells us, 1 Joh. 3.2.when he appears we shall be like him. He alludes to the rising of the Sun, but with this difference: when the Sun appears in the Morning, the Stars are made invisible; but the Bodies of the Saints shall be cloathed with a Sun-like lustre, and shine in the midst of Christs Glory. Omnipotency alone that Subdues all things, can raise and refine them from their Dross unto such an admirable Brightness. The Angels will be surpris'd with wonder to see Millions of Stars spring out of the Dust. The Lord Jesus Christ will be admir'd in all them that Believe.2 Thes. 1.10·
2. Their Bodies shall be raised to a Glorious Immortality. In this the General Resurrection is Different from that which was Particular, as of Lazarus: by the one Death was overcome and put to flight, only for some time: for his second life was no more exempt from Death, than his first: But by the other,1 Cor. 15.54. Death shall be swallowed in Victory, and lose its force for ever. Then shall our true Joshua be magnified in the sight of the whole World, and the Glorious number of Saints shall cast their Crowns at his Feet, and sing the Triumphant Song, Thou hast Redeem'd us to God by thy Blood, and rescued us by thy Power from all our Enemies, and art worthy of Honour and Glory and Blessing for ever.