Book Third · Chapter 25 · Of The Last Resurrection. · 2

But lest any question should be raised as to the resurrection of Christ on which ours is founded, we see how often and in what various ways he has borne testimony to it. Scoffing men will deride the narrative which is given by the Evangelist as a childish fable. For what importance will they attach to a message which timid women bring, and the disciples almost dead with fear, afterwards confirm? Why does not Christ rather place the illustrious trophies of his victory in the midst of the temple and the forum? Why does he not come forth, and in the presence of Pilate strike terror? Why does he not show himself alive again to the priests and all Jerusalem? Profane men will scarcely admit that the witnesses whom he selects are well qualified. I answer, that though at the commencement their infirmity was contemptible, yet the whole was directed by the admirable providence of God, so that partly from love to Christ and religious zeal, partly from incredulity, those who were lately overcome with fear now hurry to the sepulchre, not only that they might be eye-witnesses of the fact, but that they might hear angels announce what they actually saw. How can we question the veracity of those who regarded what the women told them as a fable, until they saw the reality? It is not strange that the whole people and also the governor, after they were furnished with sufficient evidence for conviction, were not allowed to see Christ or the other signs (Mt. 27:66; 28:11). The sepulchre is sealed, sentinels keep watch, on the third day the body is not found. The soldiers are bribed to spread the report that his disciples had stolen the body. As if they had had the means of deforming a band of soldiers, or been supplied with weapons, or been trained so as to make such a daring attempt. But if the soldiers had not courage enough to repel them, why did they not follow and apprehend some of them by the aid of the populace? Pilate, therefore, in fact, put his signet to the resurrection of Christ, and the guards who were placed at the sepulchre by their silence or falsehood also became heralds of his resurrection. Meanwhile, the voice of angels was heard, "He is not here, but is risen," (Luke 24:6). The celestial splendor plainly shows that they were not men but angels. Afterwards, if any doubt still remained, Christ himself removed it. The disciples saw him frequently; they even touched his hands and his feet, and their unbelief is of no little avail in confirming our faith. He discoursed to them of the mysteries of the kingdom of God, and at length, while they beheld, ascended to heaven. This spectacle was exhibited not to eleven apostles only, but was seen by more than five hundred brethren at once (1 Cor. 15:6). Then by sending the Holy Spirit he gave a proof not only of life but also of supreme power, as he had foretold, "It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you," (John 16:7). Paul was not thrown down on the way by the power of a dead man, but felt that he whom he was opposing was possessed of sovereign authority. To Stephen he appeared for another purpose--viz. that he might overcome the fear of death by the certainty of life. To refuse assent to these numerous and authentic proofs is not diffidence, but depraved and therefore infatuated obstinacy.

4. We have said that in proving the resurrection our thoughts must be directed to the immense power of God. This Paul briefly teaches, when he says that the Lord Jesus Christ "shall change our vile body, that it may be fashioned like unto his glorious body, according to the working of that mighty power whereby he is able even to subdue all things unto himself," (Phil. 3:21). Wherefore, nothing can be more incongruous than to look here at what can be done naturally when the subject presented to us is an inestimable miracle, which by its magnitude absorbs our senses. Paul, however, by producing a proof from nature, confutes the senselessness of those who deny the resurrection. "Thou fool, that which thou sowest is not quickened except it die," &c. (1 Cor. 15:36). He says that in seed there is a species of resurrection, because the crop is produced from corruption. Nor would the thing be so difficult of belief were we as attentive as we ought to be to the wonders which meet our eye in every quarter of the world. But let us remember that none is truly persuaded of the future resurrection save he who, carried away with admiration gives God the glory.

Elated with this conviction, Isaiah exclaims, "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust," (Isaiah 26:19). In desperate circumstances he rises to God, the author of life, in whose hand are "the issues from death," (Psalm 68:20). Job also, when liker a dead body than a living being, trusting to the power of God, hesitates not as if in full vigor to rise to that day: "I know that my Redeemer liveth, and that he will stand at the latter day upon the earth;" (that is, that he will there exert his power): "and though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see for myself, and mine eyes shall behold, and not another," (Job 19:25-27). For though some have recourse to a more subtle interpretation, by which they wrest these passages, as if they were not to be understood of the resurrection, they only confirm what they are desirous to overthrow; for holy men, in seeking consolation in their misfortunes, have recourse for alleviation merely to the similitude of a resurrection. This is better learned from a passage in Ezekiel. When the Jews scouted the promise of return, and objected that the probability of it was not greater than that of the dead coming forth from the tomb, there is presented to the prophet in vision a field covered with dry bones, which at the command of God recover sinews and flesh. Though under that figure he encourages the people to hope for return, yet the ground of hope is taken from the resurrection, as it is the special type of all the deliverances which believers experience in this world. Thus Christ declares that the voice of the Gospel gives life; but because the Jews did not receive it, he immediately adds, "Marvel not at this; for the hour is coming in which all that are in the grave shall hear his voice, and shall come forth," (John 5:28, 29). Wherefore, amid all our conflicts let us exult after the example of Paul, that he who has promised us future life "is able to keep that" which "is committed unto him," and thus glory that there is laid up for us "a crown of righteousness, which the Lord, the righteous judge, shall give," (2 Tim. 1:12; 4:8). Thus all the hardships which we may endure will be a demonstration of our future life, "seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire," (2 Thess. 1:6-8). But we must attend to what he shortly after adds--viz. that he "shall come to be glorified in his saints, and to be admired in all them that believe," by receiving the Gospel.

5. Although the minds of men ought to be perpetually occupied with this pursuit, yet, as if they actually resolved to banish all remembrance of the resurrection, they have called death the end of all things, the extinction of man. For Solomon certainly expresses the commonly received opinion when he says "A living dog is better than a dead lion," (Eccl. 9:4). And again, "Who knoweth the spirit of man that goes upward, and the spirit of the beast that goes downward to the earth?" has made its way into the very Church; for the Sadducees had the hardihood openly to profess that there was no resurrection, nay, that the soul was mortal (Mark 12:18; Luke 20:27). But that this gross ignorance might be no excuse, unbelievers have always by natural instinct had an image of the resurrection before their eyes. For why the sacred and inviolable custom of burying, but that it might be the earnest of a new life? Nor can it be said that it had its origin in error, for the solemnity of sepulture always prevailed among the holy patriarchs, and God was pleased that the same custom should continue among the Gentiles, in order that the image of the resurrection thus presented might shake off their torpor. But although that ceremony was without profit, yet it is useful to us if we prudently consider its end; because it is no feeble refutation of infidelity that all men agreed in professing what none of them believed. But not only did Satan stupefy the senses of mankind, so that with their bodies they buried the remembrance of the resurrection; but he also managed by various fictions so to corrupt this branch of doctrine that it at length was lost. Not to mention that even in the days of Paul he began to assail it (1 Cor. 15), shortly after the Chiliasts arose, who limited the reign of Christ to a thousand years. This fiction is too puerile to need or to deserve refutation. Nor do they receive any countenance from the Apocalypse, from which it is known that they extracted a gloss for their error (Rev. 20:4), since the thousand years there mentioned refer not to the eternal blessedness of the Church, but only to the various troubles which await the Church militant in this world. The whole Scripture proclaims that there will be no end either to the happiness of the elect, or the punishment of the reprobate. Moreover, in regard to all things which lie beyond our sight, and far transcend the reach of our intellect, belief must either be founded on the sure oracles of God, or altogether renounced. Those who assign only a thousand years to the children of God to enjoy the inheritance of future life, observe not how great an insult they offer to Christ and his kingdom. If they are not to be clothed with immortality, then Christ himself, into whose glory they shall be transformed, has not been received into immortal glory; if their blessedness is to have an end, the kingdom of Christ, on whose solid structure it rests, is temporary. In short, they are either most ignorant of all divine things or they maliciously aim at subverting the whole grace of God and power of Christ, which cannot have their full effects unless sin is obliterated, death swallowed up, and eternal life fully renewed. How stupid and frivolous their fear that too much severity will be ascribed to God, if the reprobate are doomed to eternal punishment, even the blind may see. The Lord, forsooth, will be unjust if he exclude from his kingdom those who, by their ingratitude shall have rendered themselves unworthy of it. But their sins are temporary (see Bernard, Epist. 254). I admit it; but then the majesty of God, and also the justice which they have violated by their sins, are eternal. Justly, therefore, the memory of their iniquity does not perish. But in this way the punishment will exceed the measure of the fault. It is intolerable blasphemy to hold the majesty of God in so little estimation, as not to regard the contempt of it as of greater consequence than the destruction of a single soul. But let us have done with these triflers, that we may not seem (contrary to what we first observed) to think their dreams deserving of refutation.