Book Third · Chapter 25 · Of The Last Resurrection. · 5

11. While all the godly with one consent will admit this, because it is sufficiently attested by the word of God, they will, on the other hand, avoid perplexing questions which they feel to be a hindrance in their way, and thus keep within the prescribed limits. In regard to myself, I not only individually refrain from a superfluous investigation of useless matters, but also think myself bound to take care that I do not encourage the levity of others by answering them. Men puffed up with vain science are often inquiring how great the difference will be between prophets and apostles, and again, between apostles and martyrs; by how many degrees virgins will surpass those who are married; in short, they leave not a corner of heaven untouched by their speculations. Next it occurs to them to inquire to what end the world is to be repaired, since the children of God will not be in want of any part of this great and incomparable abundance, but will be like the angels, whose abstinence from food is a symbol of eternal blessedness. I answer, that independent of use, there will be so much pleasantness in the very sight, so much delight in the very knowledge, that this happiness will far surpass all the means of enjoyment which are now afforded. Let us suppose ourselves placed in the richest quarter of the globe, where no kind of pleasure is wanting, who is there that is not ever and anon hindered and excluded by disease from enjoying the gifts of God? who does not oftentimes interrupt the course of enjoyment by intemperance? Hence it follows, that fruition, pure and free from all defect, though it be of no use to a corruptible life, is the summit of happiness. Others go further, and ask whether dross and other impurities in metals will have no existence at the restitution, and are inconsistent with it. Though I should go so far as concede this to them, yet I expect with Paul a reparation of those defects which first began with sin, and on account of which the whole creation groaneth and travaileth with pain (Rom. 8:22). Others go a step further, and ask, What better condition can await the human race, since the blessing of offspring shall then have an end? The solution of this difficulty also is easy. When Scripture so highly extols the blessing of offspring, it refers to the progress by which God is constantly urging nature forward to its goal; in perfection itself we know that the case is different. But as such alluring speculations instantly captivate the unwary, who are afterwards led farther into the labyrinth, until at length, every one becoming pleased with his own views there is no limit to disputation, the best and shortest course for us will be to rest contented with seeing through a glass darkly until we shall see face to face. Few out of the vast multitude of mankind feel concerned how they are to get to heaven; all would fain know before the time what is done in heaven. Almost all, while slow and sluggish in entering upon the contest, are already depicting to themselves imaginary triumphs.

12. Moreover, as language cannot describe the severity of the divine vengeance on the reprobate, their pains and torments are figured to us by corporeal things, such as darkness, wailing and gnashing of teeth, inextinguishable fire, the ever-gnawing worm (Mt. 8:12; 22:13; Mark 9:43; Isa. 66:24). It is certain that by such modes of expression the Holy Spirit designed to impress all our senses with dread, as when it is said, "Tophet is ordained of old; yea, for the king it is prepared: he has made it deep and large; the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, does kindle it," (Isa. 30:33). As we thus require to be assisted to conceive the miserable doom of the reprobate, so the consideration on which we ought chiefly to dwell is the fearful consequence of being estranged from all fellowship with God, and not only so, but of feeling that his majesty is adverse to us, while we cannot possibly escape from it. For, first, his indignation is like a raging fire, by whose touch all things are devoured and annihilated. Next, all the creatures are the instruments of his judgment, so that those to whom the Lord will thus publicly manifest his anger will feel that heaven, and earth, and sea, all beings, animate and inanimate, are, as it were, inflamed with dire indignation against them, and armed for their destruction. Wherefore, the Apostle made no trivial declaration, when he said that unbelievers shall be "punished with everlasting destruction from the presence of the Lord, and from the glory of his power," (2 Thess. 1:9). And whenever the prophets strike terror by means of corporeal figures, although in respect of our dull understanding there is no extravagance in their language, yet they give preludes of the future judgment in the sun and the moon, and the whole fabric of the world. Hence unhappy consciences find no rest, but are vexed and driven about by a dire whirlwind, feeling as if torn by an angry God, pierced through with deadly darts, terrified by his thunderbolts and crushed by the weight of his hand; so that it were easier to plunge into abysses and whirlpools than endure these terrors for a moment. How fearful, then, must it be to be thus beset throughout eternity! On this subject there is a memorable passage in the ninetieth Psalm: Although God by a mere look scatters all mortals, and brings them to nought, yet as his worshippers are more timid in this world, he urges them the more, that he may stimulate then, while burdened with the cross to press onward until he himself shall be all in all.

END OF BOOK THREE.

Cor. 5:6; Col. 3:3; Titus 2:12.

paresse;"--we receive a poor salary for our carelessness and sloth.

sursum?"--Who knows whether the soul of man goes upward? &c.

very early in the history of theology. Some of the early Church Fathers distinguished between a first and a second resurrection, and held that there would be an intervening millennial kingdom in which Christ would reign with His saints upon the earth. This view may be found in Papias, Irenaeus, Barnabas, Hermas, Justin Martyr, and Tertullian (all from the second century). But by the time of Luther and Calvin, the leading theologians (both Roman Catholic and Protestant) had rejected the doctrine of an earthly millennium. Calvin calls it a "fiction," and says that it is "too puerile to need or to deserve refutation."

alleged limitation, to a period of one thousand years, of the reign of Christ with His saints. A secondary objection arises out of his interpretation of Revelation 20:2-7 (in which the term "thousand years" appears six times) as referring to the Church militant in this world. These objections against "Chiliasm" would today apply only to that view of the last things called Premillennialism. However, if a person held that Christ's kingdom is spiritually present, as He rules in the hearts of His elect; that Christ's kingdom shall have a future, earthly manifestation, when He shall reign with His saints upon the earth; and that Christ's kingdom will not cease at the close of the thousand years, but will merge into eternity; then it would appear that Calvin's chief objection to this view would be removed. Of course, his secondary objection would remain as a difference of hermeneutical (interpretive) approach and method.

que nous savons que l'ame n'a pas ses mesures de long et de large, comme le corps;"--the question as to place is very frivolous and foolish, seeing we know that the sould has no measures of length and breadth like the body.

nous meinent à vie;"--to show that they conduct us to life.

meditation, se nous faut il entendre que nous sommes encore tout au bas et à la premiere entree, et que jamais nous n'approcherons durant cette vie à la hautesse de ce mystere."--And still, when we shall have profited much by thus meditating, we must understand that we are still far beneath it, and at the very threshold, and that never during this life shall we approach the height of this mystery.

OF THE HOLY CATHOLIC CHURCH

ARGUMENT.

In the former Books an exposition has been given of the three parts of the Apostles' Creed concerning God the Creator, the Redeemer, and the Sanctifier. It now remains to treat, in this last Book, of the Church and the Communion of Saints, or of the external means or helps by which God invites us to fellowship with Christ, and keeps us in it.

The twenty Chapters of which it consists may be conveniently reduced to three particular heads--viz. I. Of the Church. II. Of the Sacraments. III. Of Civil Government.

The first head occupies the first thirteen chapters; but these may all be reduced to four--viz. I. Of the marks of the Church, or the means by which the Church may be discerned, since it is necessary to cultivate unity with the Church. This is considered in Chapters 1 and 2--II. Of the rule or government of the Church. The order of government, Chap. 3. The form in use in the primitive Church, Chap. 4. The form at present existing in the Papacy, Chap. 5. The primacy of the Pope, Chap. 6. The gradual rise of his usurpation, Chap. 7--III. Of the power of the Church. The power in relation to doctrine as possessed either by individuals, Chap. 8; or universally as in Councils, Chap. 9. The power of enacting laws, Chap. 10. The extent of ecclesiastical jurisdiction, Chap. 11--IV. Of the discipline of the Church. The chief use of discipline, Chap. 12. The abuse of it, Chap. 13.

The second general head, Of the Sacraments, comprehends three particulars,--I. Of the Sacraments in general, Chap. 14--II. Of the two Sacraments in particular. Of Baptism, Chap. 15. Of Pædobaptism, Chap. 16. Of the Lord's Supper, Chap. 17. Of profaning the Lord's Supper, Chap. 18. Of the five Sacraments falsely so called, Chap. 19.

The third general head, Of Civil Government. This considered first generally, and then under the separate heads of Magistrates, Laws, and People.