Institutes of the Christian Religion

XII. As the Lord, by his effectual calling of the elect, completes the salvation to which he predestinated them in his eternal counsel, so he has his judgments against the reprobate, by which he executes his counsel respecting them. Those, therefore, whom he has created to a life of shame and a death of destruction, that they might be instruments of his wrath, and examples of his severity, he causes to reach their appointed end, sometimes depriving them of the opportunity of hearing the word, sometimes, by the preaching of it, increasing their blindness and stupidity. Of the former there are innumerable examples: let us only select one that is more evident and remarkable than the rest. Before the advent of Christ, there passed about four thousand years, in which the Lord concealed the light of the doctrine of salvation from all the Gentiles. If it be replied, that he withheld from them the participation of so great a blessing because he esteemed them unworthy, their posterity will be found equally unworthy of it. The truth of this, to say nothing of experience, is sufficiently attested by Malachi, who follows his reproofs of unbelief and gross blasphemies by an immediate prediction of the coming of the Messiah. Why, then, is he given to the posterity rather than to their ancestors? He will torment himself in vain, who seeks for any cause of this beyond the secret and inscrutable counsel of God. Nor need we be afraid lest any disciple of Porphyry should be imboldened to calumniate the justice of God by our silence in its defence. For while we assert that all deserve to perish, and it is of God’s free goodness that any are saved, enough is said for the illustration of his glory, so that every subterfuge of ours is altogether unnecessary. The supreme Lord, therefore, by depriving of the communication of his light, and leaving in darkness, those whom he has reprobated, makes way for the accomplishment of his predestination. Of the second class, the Scriptures contain many examples, and others present themselves every day. The same sermon is addressed to a hundred persons; twenty receive it with the obedience of faith; the others despise, or ridicule, or reject, or condemn it. If it be replied, that the difference proceeds from their wickedness and perverseness, this will afford no satisfaction; because the minds of others would have been influenced by the same wickedness, but for the correction of Divine goodness. And thus we shall always be perplexed, unless we recur to Paul’s question—“Who maketh thee to differ?”[571] In which he signifies, that the excellence of some men beyond others, is not from their own virtue, but solely from Divine grace.

XIII. Why, then, in bestowing grace upon some, does he pass over others? Luke assigns a reason for the former, that they “were ordained to eternal life.” What conclusion, then, shall we draw respecting the latter, but that they are vessels of wrath to dishonour? Wherefore let us not hesitate to say with Augustine, “God could convert to good the will of the wicked, because he is omnipotent. It is evident that he could. Why, then, does he not? Because he would not. Why he would not, remains with himself.” For we ought not to aim at more wisdom than becomes us. That will be much better than adopting the evasion of Chrysostom, “that he draws those who are willing, and who stretch out their hands for his aid;” that the difference may not appear to consist in the decree of God, but wholly in the will of man. But an approach to him is so far from being a mere effort of man, that even pious persons, and such as fear God, still stand in need of the peculiar impulse of the Spirit. Lydia, the seller of purple, feared God, and yet it was necessary that her heart should be opened, to attend to, and profit by, the doctrine of Paul. This declaration is not made respecting a single female, but in order to teach us that every one’s advancement in piety is the secret work of the Spirit. It is a fact not to be doubted, that God sends his word to many whose blindness he determines shall be increased. For with what design does he direct so many commands to be delivered to Pharaoh? Was it from an expectation that his heart would be softened by repeated and frequent messages? Before he began, he knew and foretold the result. He commanded Moses to go and declare his will to Pharaoh, adding at the same time, “But I will harden his heart, that he shall not let the people go.”[572] So, when he calls forth Ezekiel, he apprizes him that he is sending him to a rebellious and obstinate people, that he may not be alarmed if they refuse to hear him.[573] So Jeremiah foretells that his word will be like fire, to scatter and destroy the people like stubble.[574] But the prophecy of Isaiah furnishes a still stronger confirmation; for this is his mission from the Lord: “Go and tell this people, Hear ye, indeed, but understand not, and see ye, indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”[575] Observe, he directs his voice to them, but it is that they may become more deaf; he kindles a light, but it is that they may be made more blind; he publishes his doctrine, but it is that they may be more besotted; he applies a remedy, but it is that they may not be healed. John, citing this prophecy, declares that the Jews could not believe, because this curse of God was upon them.[576] Nor can it be disputed, that to such persons as God determines not to enlighten, he delivers his doctrine involved in enigmatical obscurity, that its only effect may be to increase their stupidity. For Christ testifies that he confined to his apostles the explanations of the parables in which he had addressed the multitude; “because to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.”[577] What does the Lord mean, you will say, by teaching those by whom he takes care not to be understood? Consider whence the fault arises, and you will cease the inquiry; for whatever obscurity there is in the word, yet there is always light enough to convince the consciences of the wicked.

XIV. It remains now to be seen why the Lord does that which it is evident he does. If it be replied, that this is done because men have deserved it by their impiety, wickedness, and ingratitude, it will be a just and true observation; but as we have not yet discovered the reason of this diversity, why some persist in obduracy while others are inclined to obedience, the discussion of it will necessarily lead us to the same remark that Paul has quoted from Moses concerning Pharaoh: “Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.”[578] That the reprobate obey not the word of God, when made known to them, is justly imputed to the wickedness and depravity of their hearts, provided it be at the same time stated, that they are abandoned to this depravity, because they have been raised up, by a just but inscrutable judgment of God, to display his glory in their condemnation. So, when it is related of the sons of Eli, that they listened not to his salutary admonitions, “because the Lord would slay them,”[579] it is not denied that their obstinacy proceeded from their own wickedness, but it is plainly implied that though the Lord was able to soften their hearts, yet they were left in their obstinacy, because his immutable decree had predestinated them to destruction. To the same purpose is that passage of John, “Though he had done so many miracles before them, yet they believed not on him; that the saying of Esaias the prophet might be fulfilled, which he spake, ‘Lord, who hath believed our report?’”[580] For though he does not acquit the obstinate from the charge of guilt, yet he satisfies himself with this reason, that the grace of God has no charms for men till the Holy Spirit gives them a taste for it. And Christ cites the prophecy of Isaiah, “They shall be all taught of God,”[581] with no other design than to show, that the Jews are reprobate and strangers to the Church, because they are destitute of docility; and he adduces no other reason for it than that the promise of God does not belong to them; which is confirmed by that passage of Paul, where “Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness,” is said to be “unto them which are called, the power of God, and the wisdom of God.”[582] For, after remarking what generally happens whenever the gospel is preached, that it exasperates some, and is despised by others, he represents it as duly appreciated only by “those who are called.” A little before he had mentioned “them that believe;” not that he had an intention to deny its proper place to the grace of God, which precedes faith, but he seems to add this second description by way of correction, in order that those who had received the gospel might ascribe the praise of their faith to the Divine call. And so, likewise, in a subsequent sentence, he represents them as the objects of Divine election. When the impious hear these things, they loudly complain that God, by a wanton exercise of power, abuses his wretched creatures for the sport of his cruelty. But we, who know that all men are liable to so many charges at the Divine tribunal, that of a thousand questions they would be unable to give a satisfactory answer to one, confess that the reprobate suffer nothing but what is consistent with the most righteous judgment of God. Though we cannot comprehend the reason of this, let us be content with some degree of ignorance where the wisdom of God soars into its own sublimity.

XV. But as objections are frequently raised from some passages of Scripture, in which God seems to deny that the destruction of the wicked is caused by his decree, but that, in opposition to his remonstrances, they voluntarily bring ruin upon themselves,—let us show by a brief explication that they are not at all inconsistent with the foregoing doctrine. A passage is produced from Ezekiel, where God says, “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.”[583] If this is to be extended to all mankind, why does he not urge many to repentance, whose minds are more flexible to obedience than those of others, who grow more and more callous to his daily invitations? Among the inhabitants of Nineveh and Sodom, Christ himself declares that his evangelical preaching and miracles would have brought forth more fruit than in Judea. How is it, then, if God will have all men to be saved, that he opens not the gate of repentance to those miserable men who would be more ready to receive the favour? Hence we perceive it to be a violent perversion of the passage, if the will of God, mentioned by the prophet, be set in opposition to his eternal counsel, by which he has distinguished the elect from the reprobate. Now, if we inquire the genuine sense of the prophet, his only meaning is to inspire the penitent with hopes of pardon. And this is the sum, that it is beyond a doubt that God is ready to pardon sinners immediately on their conversion. Therefore he wills not their death, inasmuch as he wills their repentance. But experience teaches, that he does not will the repentance of those whom he externally calls, in such a manner as to affect all their hearts. Nor should he on this account be charged with acting deceitfully; for, though his external call only renders those who hear without obeying it inexcusable, yet it is justly esteemed the testimony of God’s grace, by which he reconciles men to himself. Let us observe, therefore, the design of the prophet in saying that God has no pleasure in the death of a sinner; it is to assure the pious of God’s readiness to pardon them immediately on their repentance, and to show the impious the aggravation of their sin in rejecting such great compassion and kindness of God. Repentance, therefore, will always be met by Divine mercy; but on whom repentance is bestowed, we are clearly taught by Ezekiel himself, as well as by all the prophets and apostles.

XVI. Another passage adduced is from Paul, where he states that “God will have all men to be saved;”[584] which, though somewhat different from the passage just considered, yet is very similar to it. I reply, in the first place, that it is evident from the context, how God wills the salvation of all; for Paul connects these two things together, that he “will have all men to be saved, and to come unto the knowledge of the truth.” If it was fixed in the eternal counsel of God, that they should receive the doctrine of salvation, what is the meaning of that question of Moses, “What nation is there so great, who hath God so nigh unto them as we have?”[585] How is it that God has deprived many nations of the light of the gospel, which others enjoyed? How is it that the pure knowledge of the doctrine of piety has never reached some, and that others have but just heard some obscure rudiments of it? Hence it will be easy to discover the design of Paul. He had enjoined Timothy to make solemn prayers in the Church for kings and princes; but as it might seem somewhat inconsistent to pray to God for a class of men almost past hope,—for they were not only strangers to the body of Christ, but striving with all their power to ruin his kingdom,—he subjoins, that “this is good and acceptable in the sight of God, who will have all men to be saved;” which only imports, that God has not closed the way of salvation against any order of men, but has diffused his mercy in such a manner that he would have no rank to be destitute of it. The other texts adduced are not declarative of the Lord’s determination respecting all men in his secret counsel: they only proclaim that pardon is ready for all sinners who sincerely seek it.[586] For if they obstinately insist on its being said that God is merciful to all, I will oppose to them, what is elsewhere asserted, that “our God is in the heavens; he hath done whatsoever he hath pleased.”[587] This text, then, must be explained in a manner consistent with another, where God says, “I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy.”[588] He who makes a selection of objects for the exercise of his mercy, does not impart that mercy to all. But as it clearly appears that Paul is there speaking, not of individuals, but orders of men, I shall forbear any further argument. It must be remarked, however, that Paul is not declaring the actual conduct of God at all times, in all places, and to all persons, but merely representing him as at liberty to make kings and magistrates at length partakers of the heavenly doctrine, notwithstanding their present rage against it in consequence of their blindness. There is more apparent plausibility in their objection, from the declaration of Peter, that “the Lord is not willing that any should perish, but that all should come to repentance.”[589] But the second clause furnishes an immediate solution of this difficulty; for the willingness that they should come to repentance must be understood in consistence with the general tenor of Scripture. Conversion is certainly in the power of God; let him be asked, whether he wills the conversion of all, when he promises a few individuals to give them “a heart of flesh,” while he leaves others with “a heart of stone.”[590] If he were not ready to receive those who implore his mercy, there would indeed be no propriety in this address, “Turn ye unto me, and I will turn unto you;”[591] but I maintain that no mortal ever approaches God without being divinely drawn. But if repentance depended on the will of man, Paul would not have said, “If God peradventure will give them repentance.”[592] And if God, whose voice exhorts all men to repentance, did not draw the elect to it by the secret operation of his Spirit, Jeremiah would not have said, “Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented.”[593]

XVII. If this be correct, it will be said there can be but little faith in the promises of the gospel, which, in declaring the will of God, assert that he wills what is repugnant to his inviolable decree. But this is far from a just conclusion. For if we turn our attention to the effect of the promises of salvation, we shall find that their universality is not at all inconsistent with the predestination of the reprobate. We know the promises to be effectual to us only when we receive them by faith; on the contrary, the annihilation of faith is at once an abolition of the promises. If this is their nature, we may perceive that there is no discordance between these two things—God’s having appointed from eternity on whom he will bestow his favour and exercise his wrath, and his proclaiming salvation indiscriminately to all. Indeed, I maintain that there is the most perfect harmony between them. For his sole design in thus promising, is to offer his mercy to all who desire and seek it, which none do but those whom he has enlightened, and he enlightens all whom he has predestinated to salvation. These persons experience the certain and unshaken truth of the promises; so that it cannot be pretended that there is the least contrariety between God’s eternal election and the testimony of his grace offered to believers. But why does he mention all? It is in order that the consciences of the pious may enjoy the more secure satisfaction, seeing that there is no difference between sinners, provided they have faith; and, on the other hand, that the impious may not plead the want of an asylum to flee to from the bondage of sin, while they ungratefully reject that which is offered to them. When the mercy of God is offered to both by the gospel, it is faith, that is, the illumination of God, which distinguishes between the pious and impious; so that the former experience the efficacy of the gospel, but the latter derive no benefit from it. Now, this illumination is regulated by God’s eternal election. The complaint and lamentation of Christ, “O Jerusalem, Jerusalem, how often would I have gathered thy children together, and ye would not,”[594] however they cite it, affords them no support. I confess, that Christ here speaks not merely in his human character, but that he is upbraiding the Jews for having in all ages rejected his grace. But we must define the will of God which is here intended. It is well known how sedulously God laboured to preserve that people to himself, and with what extreme obstinacy, from the first to the last, they refused to be gathered, being abandoned to their own wandering desires; but this does not authorize the conclusion, that the counsel of God was frustrated by the wickedness of men. They object, that nothing is more inconsistent with the nature of God than to have two wills. This I grant them, provided it be rightly explained. But why do they not consider the numerous passages, where, by the assumption of human affections, God condescends beneath his own majesty? He says, “I have spread out my hands all the day unto a rebellious people;”[595] early and late endeavouring to bring them to himself. If they are determined to accommodate all this to God, and disregard the figurative mode of expression, they will give rise to many needless contentions, which may be settled by this one solution, that what is peculiar to man is transferred to God. The solution, however, elsewhere stated by us, is fully sufficient—that though to our apprehension the will of God is manifold and various, yet he does not in himself will things at variance with each other, but astonishes our faculties with his various and “manifold wisdom,” according to the expression of Paul, till we shall be enabled to understand, that he mysteriously wills what now seems contrary to his will. They impertinently object, that God being the Father of all, it is unjust for him to disinherit any but such as have previously deserved this punishment by their own guilt. As if the goodness of God did not extend even to dogs and swine. But if the question relates to the human race, let them answer why God allied himself to one people as their Father; why he gathered even from them but a very small number, as the flower of them. But their rage for slander prevents these railers from considering that God “maketh his sun to rise on the evil and on the good,”[596] but that the inheritance is reserved for the few, to whom it shall one day be said, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”[597] They further object, that God hates nothing he has made; which though I grant them, the doctrine I maintain still remains unshaken, that the reprobate are hated by God, and that most justly, because, being destitute of his Spirit, they can do nothing but what is deserving of his curse. They further allege, that there is no difference between the Jew and the Gentile, and therefore that the grace of God is offered indiscriminately to all: I grant it; only let them admit, according to the declaration of Paul, that God calls whom he pleases, both of the Jews and of the Gentiles,[598] so that he is under no obligation to any. In this way also we answer their arguments from another text, which says, that “God hath concluded them all in unbelief, that he might have mercy upon all;”[599] which imports that he will have the salvation of all who are saved ascribed to his mercy, though this blessing is not common to all. Now, while many arguments are advanced on both sides, let our conclusion be to stand astonished with Paul at so great a mystery, and amidst the clamour of petulant tongues let us not be ashamed of exclaiming with him, “O man, who art thou that repliest against God?” For, as Augustine justly contends, it is acting a most perverse part, to set up the measure of human justice as the standard by which to measure the justice of God.

Footnote 521:

Rom. viii. 29, 30.

Footnote 522:

Rom viii. 15, 16. Ephes. i. 13, 14.

Footnote 523:

John vi. 46.

Footnote 524:

John xvii. 6.

Footnote 525:

John vi. 44.

Footnote 526:

Isaiah lxv. 1.

Footnote 527:

Joshua xxiv. 2, 3.

Footnote 528:

1 John iii. 24.

Footnote 529:

Acts xiii. 48.

Footnote 530:

Deut. xxx. 14.

Footnote 531:

Isaiah xxv. 1.

Footnote 532:

Matt. iii. 17.

Footnote 533:

Rom. viii. 32. John iii. 15, 16.

Footnote 534:

John v. 24.

Footnote 535:

John vi. 35-58.

Footnote 536:

John vi. 37, 39; xvii. 6, 12.

Footnote 537:

Rom. viii. 30.

Footnote 538:

Matt. xxii. 14.

Footnote 539:

1 Cor. x. 12.

Footnote 540:

Rom. xi. 17-23.

Footnote 541:

John vi. 37, 39.

Footnote 542:

John x. 27-29.

Footnote 543:

Matt. xv. 13.

Footnote 544:

1 John ii. 19.

Footnote 545:

Rom. viii. 35-39.

Footnote 546:

Phil. i. 6.

Footnote 547:

Psalm cxxxviii. 8.

Footnote 548:

1 John ii. 19.

Footnote 549:

Ephes. i. 13, 14.

Footnote 550:

Psalm xv. 1.

Footnote 551:

Psalm xxiv. 6.

Footnote 552:

John xvii. 12.

Footnote 553:

John vi. 70.

Footnote 554:

John xiii. 18.

Footnote 555:

Ezek. xiii. 9.

Footnote 556:

Luke x. 20.

Footnote 557:

Psalm lxix. 28.

Footnote 558:

Phil. iii. 5, 6.

Footnote 559:

Acts x. 2.

Footnote 560:

Ephes. ii. 1-3.

Footnote 561:

Ephes. ii. 11, 12.

Footnote 562:

Ephes. v. 8; iv. 18.

Footnote 563:

Ephes. iv. 25, 28.

Footnote 564:

1 Cor. vi. 9-11.

Footnote 565:

Rom. vi. 19, 21.

Footnote 566:

1 Peter iv. 3.

Footnote 567:

Josh. ii. 1, &c.

Footnote 568:

2 Kings xxi. 16.

Footnote 569:

Luke xxiii. 40-42.

Footnote 570:

Isaiah liii. 6.

Footnote 571:

1 Cor. iv. 7.

Footnote 572:

Exod. iv. 21.

Footnote 573:

Ezek. ii. 3; xii. 2.

Footnote 574:

Jer. v. 14.

Footnote 575:

Isaiah vi. 9, 10.

Footnote 576:

John xii. 39, 40.

Footnote 577:

Matt. xiii. 11.

Footnote 578:

Rom. ix. 17.

Footnote 579:

1 Sam. ii. 25.

Footnote 580:

John xii. 37, 38.

Footnote 581:

John vi. 45.

Footnote 582:

1 Cor. i. 23, 24.

Footnote 583:

Ezek. xxxiii. 11.

Footnote 584:

1 Tim. ii. 4.

Footnote 585:

Deut. iv. 7.

Footnote 586:

Psalm cxlv. 9.

Footnote 587:

Psalm cxv. 3.

Footnote 588:

Exod. xxxiii. 19.

Footnote 589:

2 Peter iii. 9.

Footnote 590:

Ezek. xxxvi. 26.

Footnote 591:

Zech. i. 3.

Footnote 592:

2 Tim. ii. 25.

Footnote 593:

Jer. xxxi. 18, 19.

Footnote 594:

Matt. xxiii. 37.

Footnote 595:

Isaiah lxv. 2.

Footnote 596:

Matt. v. 48.

Footnote 597:

Matt. xxv. 34.

Footnote 598:

Rom. ix. 24.

Footnote 599:

Rom. xi. 32.

CHAPTER XXV. THE FINAL RESURRECTION.

Though Christ, the Sun of Righteousness, after having “abolished death,” is declared by Paul to have “brought life and immortality to light,” shining upon us “through the gospel,”[600] whence also in believing we are said to have “passed from death unto life,”[601] being “no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God,”[602] who “hath made us sit together in heavenly places” with his only begotten Son,[603] that nothing may be wanting to our complete felicity,—yet, lest we should find it grievous to be still exercised with a severe warfare, as though we derived no benefit from the victory gained by Christ, we must remember what is stated in another place concerning the nature of hope. For “since we hope for that we see not,”[604] and, according to another text, “faith is the evidence of things not seen;”[605] as long as we are confined in the prison of the flesh, “we are absent from the Lord.”[606] Wherefore the same apostle says, “Ye are dead, and your life is hid with Christ in God;” and “when Christ, who is our life, shall appear, then shall ye also appear with him in glory.”[607] This, then, is our condition, “that we should live soberly, righteously, and godly, in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.”[608] Here we have need of more than common patience, lest, being wearied, we pursue a retrograde course, or desert the station assigned us. All that has hitherto been stated, therefore, concerning our salvation, requires minds elevated towards heaven, that, according to the suggestion of Peter, we may love Christ, whom we have not seen, and, believing in him, may “rejoice with joy unspeakable and full of glory,” till we receive “the end of our faith.”[609] For which reason, Paul represents the faith and hope of believers as having respect to “the hope that is laid up in heaven.”[610] When we are thus looking towards heaven, with our eyes fixed upon Christ, and nothing detains them on earth from carrying us forward to the promised blessedness, we realize the fulfilment of that declaration, “Where your treasure is, there will your heart be also.”[611] Hence it is, that faith is so scarce in the world; because to our sluggishness nothing is more difficult than to ascend through innumerable obstacles, “pressing toward the mark, for the prize of the high calling.”[612] To the accumulation of miseries which generally oppress us, are added the mockeries of the profane, with which our simplicity is assailed; while voluntarily renouncing the allurements of present advantage or pleasure, we seem to pursue happiness, which is concealed from our view, like a shadow that continually eludes our grasp. In a word, above and below, before and behind, we are beset by violent temptations, which our minds would long ago have been incapable of sustaining, if they had not been detached from terrestrial things, and attached to the heavenly life, which is apparently at a remote distance. He alone, therefore, has made a solid proficiency in the gospel who has been accustomed to continual meditation on the blessed resurrection.

II. The supreme good was a subject of anxious dispute, and even contention, among the ancient philosophers; yet none of them, except Plato, acknowledged the chief good of man to consist in his union with God. But of the nature of this union he had not even the smallest idea; and no wonder, for he was totally uninformed respecting the sacred bond of it. We know what is the only and perfect happiness even in this earthly pilgrimage; but it daily inflames our hearts with increasing desires after it, till we shall be satisfied with its full fruition. Therefore I have observed that the advantage of Christ’s benefits is solely enjoyed by those who elevate their minds to the resurrection. Thus Paul also sets before believers this object, towards which he tells us he directs all his own efforts, forgetting every thing else, “if by any means he may attain unto it.”[613] And it behoves us to press forward to the same point with the greater alacrity, lest, if this world engross our attention, we should be grievously punished for our sloth. He therefore characterizes believers by this mark, “Our conversation is in heaven, from whence also we look for the Saviour.”[614] And that their minds may not flag in this course, he associates with them all creatures as their companions. For as ruin and deformity are visible on every side, he tells us that all things in heaven and earth are tending to renovation. For the fall of Adam having deranged the perfect order of nature, the bondage to which the creatures have been subjected by the sin of man is grievous and burdensome to them; not that they are endued with any intelligence, but because they naturally aspire to the state of perfection from which they have fallen. Paul therefore attributes to them groaning and travailing pains,[615] that we who have received the first-fruits of the Spirit may be ashamed of remaining in our corruption, and not imitating at least the inanimate elements which bear the punishment of the sin of others. But as a still stronger stimulus to us, he calls the second advent of Christ “our redemption.” It is true, indeed, that all the parts of our redemption are already completed; but because “Christ was once offered to bear the sins of many, he shall appear the second time without sin unto salvation.”[616] Whatever calamities oppress us, this redemption should support us even till its full consummation.

III. Let the importance of the object sharpen our pursuit. Paul justly argues, that “if there be no resurrection of the dead,” the whole gospel is vain and fallacious; for we should be “of all men the most miserable,” being exposed to the hatred and reproaches of mankind, “standing in jeopardy every hour,”[617] and being even like sheep destined to the slaughter; and therefore its authority would fall to the ground not in one point only, but in every thing it contains relating to adoption and the accomplishment of our salvation. To this subject, the most important of all, let us give an attention never to be wearied by length of time. With this view I have deferred what I shall briefly say of it to this place, that the reader, after receiving Christ as the Author of complete salvation, may learn to soar higher, and may know that he is invested with heavenly glory and immortality, in order that the whole body may be conformed to the Head; as in his person the Holy Spirit frequently gives an example of the resurrection. It is a thing difficult to be believed, that bodies, after having been consumed by corruption, shall at length, at the appointed time, be raised again. Therefore, while many of the philosophers asserted the immortality of the soul, the resurrection of the body was admitted by few. And though this furnishes no excuse, yet it admonishes us that this truth is too difficult to command the assent of the human mind. To enable faith to surmount so great an obstacle, the Scripture supplies us with two assistances: one consists in the similitude of Christ, the other in the omnipotence of God. Now, whenever the resurrection is mentioned, let us set before us the image of Christ, who, in our nature, which he assumed, finished his course in this mortal life in such a manner, that, having now obtained immortality, he is the pledge of future resurrection to us. For in the afflictions that befall us, “we bear about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.”[618] And to separate him from us, is not lawful, nor indeed possible, without rending him asunder. Hence the reasoning of Paul: “If there be no resurrection of the dead, then is Christ not risen;”[619] for he assumes this as an acknowledged principle, that Christ neither fell under the power of death, nor triumphed over it in his resurrection, for himself as a private individual; but that all this was a commencement in the Head of what must be fulfilled in all the members, according to every one’s order and degree. For it would not be right, indeed, for them to be in all respects equal to him. It is said in the Psalms, “Thou wilt not suffer thine Holy One to see corruption.”[620] Though a portion of this confidence belongs to us, according to the measure bestowed upon us, yet the perfect accomplishment has been seen in Christ alone, who had his body restored to him entire, free from all corruption. Now that we may have no doubt of our fellowship with Christ in his blessed resurrection, and may be satisfied with this pledge, Paul expressly affirms that the design of his session in heaven, and his advent in the character of Judge at the last day, is to “change our vile body, that it may be fashioned like unto his glorious body.”[621] In another place also, he shows that God raised his Son from the dead, not in order to display a single specimen of his power, but to exert on believers the same energy of his Spirit, whom he therefore calls “our life” while he dwells in us, because he was given for this very purpose, “to quicken our mortal bodies.”[622] I am but briefly glancing at things which would admit of a fuller discussion, and are deserving of more elegance of style; but I trust the pious reader will find in a small compass sufficient matter for the edification of his faith. Christ, therefore, rose again, that we might be the companions of his future life. He was raised by the Father, inasmuch as he was the Head of the church, from which he does not suffer him to be separated. He was raised by the power of the Spirit, who is given to us also for the purpose of quickening us. In a word, he was raised that he might be “the resurrection and the life.” But as we have observed that this mirror exhibits to us a lively image of our resurrection, so it will furnish a firm foundation for our minds to rest upon, provided we are not wearied or disturbed by the long delay; because it is not ours to measure the moments of time by our own inclination, but to wait patiently for God’s establishment of his kingdom in his own appointed time. To this purpose is the expression of Paul, “Christ the first-fruits, afterward they that are Christ’s at his coming.”[623] But that no doubt might be entertained of the resurrection of Christ, on which the resurrection of us all is founded, we see in how many and various ways he has caused it to be attested to us. Scorners will ridicule the history narrated by the evangelists, as a childish mockery. For what weight, they ask, is there in the message brought by some women in a fright, and afterwards confirmed by the disciples half dead with fear? Why does not Christ rather set up the splendid trophies of his victory in the midst of the temple and the public places? Why does he not make a formidable entrance into the presence of Pilate? Why does he not prove himself to be again alive, to the priests and all the inhabitants of Jerusalem? Profane men will scarcely believe the persons selected by him to be competent witnesses. I reply, notwithstanding the contemptible weakness evident in these beginnings, yet all this was conducted by the admirable providence of God, that they who were lately dispirited with fear, were hurried away to the sepulchre, partly by love to Christ and pious zeal, partly by their own unbelief, not only to be eye-witnesses of the fact, but to hear from the angels the same as they saw with their eyes. How can we suspect the authority of those who considered what they heard from the women “as idle tales,” till they had the fact clearly before them?[624] As to the people at large, and the governor himself, it is no wonder that after the ample conviction they had, they were denied a sight of Christ, or any other proofs. The sepulchre is sealed, a watch is set, the body is not found on the third day. The soldiers, corrupted by bribes, circulate a rumour that he was stolen away by his disciples;[625] as if they had power to collect a strong force, or were furnished with arms, or were even accustomed to such a daring exploit. But if the soldiers had not courage enough to repulse them, why did they not pursue them, that with the assistance of the people they might seize some of them? The truth is, therefore, that Pilate by his zeal attested the resurrection of Christ; and the guards who were placed at the sepulchre, either by their silence or by their falsehood, were in reality so many heralds to publish the same fact. In the mean time, the voice of the angels loudly proclaimed, “He is not here, but is risen.”[626] Their celestial splendour evidently showed them to be angels, and not men. After this, if there was any doubt still remaining, it was removed by Christ himself. More than once, his disciples saw, and even felt and handled him; and their unbelief has eminently contributed to the confirmation of our faith. He discoursed among them concerning the mysteries of the kingdom of God, and at length they saw him ascend to heaven.[627] Nor was this spectacle exhibited only to the eleven apostles, but “he was seen of above five hundred brethren at once.”[628] By the mission of the Holy Spirit he gave an undeniable proof, not only of his life, but also of his sovereign dominion; according to his prediction, “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.”[629] Paul, in his way to Damascus, was not prostrated to the ground by the influence of a dead man, but felt that the person whom he was opposing was armed with supreme power. He appeared to Stephen for another reason—to overcome the fear of death by an assurance of life.[630] To refuse credit to testimonies so numerous and authentic, is not diffidence, but perverse and unreasonable obstinacy.

IV. The remark we have made, that in proving the resurrection, our minds should be directed to the infinite power of God, is briefly suggested in these words of Paul: “Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”[631] It would therefore be extremely unreasonable here, to consider what could possibly happen in the ordinary course of nature, when the object proposed to us is an inestimable miracle, the magnitude of which absorbs all our faculties. Yet Paul adduces an example from nature to reprove the folly of those who deny the resurrection. “Thou fool,” says he, “that which thou sowest is not quickened, except it die.”[632] He tells us that seed sown displays an image of the resurrection, because the corn is reproduced from putrefaction. Nor would it be a thing so difficult to believe, if we paid proper attention to the miracles which present themselves to our view in all parts of the world. But let us remember, that no man will be truly persuaded of the future resurrection, but he who is filled with admiration, and ascribes to the power of God the glory that is due to it. Transported with this confidence, Isaiah exclaims, “Thy dead men shall live; together with my dead body shall they arise; awake and sing, ye that dwell in dust.”[633] Surrounded by desperate circumstances, he has recourse to God, the Author of life, unto whom, as the Psalmist says, “belong the issues from death.”[634] Even reduced to a state resembling a dead carcass more than a living man, yet relying on the power of God, just as if he were in perfect health, Job looks forward without any doubts to that day. “I know,” says he, “that my Redeemer liveth, and that he shall stand at the latter day upon the earth,” there to display 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 not another.”[635] For though some persons employ great subtilty to pervert these texts, as if they ought not to be understood of the resurrection, they nevertheless confirm what they wish to destroy; since holy men, in the midst of calamities, seek consolation from no other quarter than from the similitude of the resurrection; which more fully appears from a passage in Ezekiel.[636] For when the Jews rejected the promise of their restoration, and objected, that there was no more probability of a way being opened for their return, than of the dead coming forth from their sepulchres, a vision is presented to the prophet, of a field full of dry bones, and God commands them to receive flesh and nerves. Though this figure is intended to inspire the people with a hope of restoration, he borrows the argument for it from the resurrection; as it is to us also the principal model of all the deliverances which believers experience in this world. So Christ, after having declared that the voice of the gospel communicates life, in consequence of its rejection by the Jews, immediately adds, “Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth.”[637] After the example of Paul, therefore, let us even now triumphantly exult in the midst of our conflicts, that he who has promised us a life to come “is able to keep that which we have committed to him;” and thus let us glory that “there is laid up for us a crown of righteousness, which the righteous Judge shall give us.”[638] The consequence of this will be, that all the troubles we suffer will point us to the life to come, “seeing it is a righteous thing with God,” and agreeable to his nature, “to recompense tribulation to them that trouble us, and to us who are” unjustly “troubled, rest, when the Lord Jesus shall be revealed, with his mighty angels, in flaming fire.”[639] But we must remember what immediately follows, that “he shall come to be glorified in his saints, and to be admired in all them that believe,” because they believe the gospel.

V. Now, though the minds of men ought to be continually occupied with the study of this subject, yet as if they expressly intended to abolish all remembrance of the resurrection, they have called death the end of all things, and the destruction of man. For Solomon certainly speaks according to a common and received opinion, when he says, “A living dog is better than a dead lion.”[640] And again: “Who knows whether the spirit of man goeth upward, and the spirit of the beast goeth downward?”[641] This brutish stupidity has infected all ages of the world, and even forced its way into the Church; for the Sadducees had the audacity publicly to profess, that there is no resurrection, and that souls are mortal. But that none might be excused by this gross ignorance, the very instinct of nature has always set before the eyes of unbelievers an image of the resurrection. For what is the sacred and inviolable custom of interring the dead, but a pledge of another life? Nor can it be objected that this originated in error; for the rites of sepulture were always observed among the holy fathers; and it pleased God that the same custom should be retained among the Gentiles, that their torpor might be roused by the image of the resurrection thereby set before them. Though this ceremony produced no good effects upon them, yet it will be useful to us, if we wisely consider its tendency; for it is no slight refutation of unbelief, that all united in professing a thing that none of them believed. But Satan has not only stupefied men’s minds, to make them bury the memory of the resurrection together with the bodies of the dead, but has endeavoured to corrupt this point of doctrine by various fictions, with an ultimate view to its total subversion. Not to mention that he began to oppose it in the days of Paul, not long after arose the Millenarians, who limited the reign of Christ to a thousand years. Their fiction is too puerile to require or deserve refutation. Nor does the Revelation, which they quote in favour of their error, afford them any support; for the term of a thousand years, there mentioned,[642] refers not to the eternal blessedness of the Church, but to the various agitations which awaited the Church in its militant state upon earth. But the whole Scripture proclaims that there will be no end of the happiness of the elect, or the punishment of the reprobate. Now, all those things which are invisible to our eyes, or far above the comprehension of our minds, must either be believed on the authority of the oracles of God, or entirely rejected. Those who assign the children of God a thousand years to enjoy the inheritance of the future life, little think what dishonour they cast on Christ and his kingdom. For if they are not invested with immortality, neither is Christ himself, into the likeness of whose glory they will be transformed, received up into immortal glory. If their happiness will have any end, it follows that the kingdom of Christ, on the stability of which it rests, is temporary. Lastly, either these persons are extremely ignorant of all Divine things, or they are striving, with malignant perverseness, to overturn all the grace of God and power of Christ; and these can never be perfectly fulfilled till sin is abolished, and death swallowed up, and eternal life completely established. But the folly of being afraid that too much cruelty is attributed to God, if the reprobate are doomed to eternal punishment, is even evident to the blind. Will the Lord do any injury by refusing the enjoyment of his kingdom to persons whose ingratitude shall have rendered them unworthy of it? But their sins are temporary. This I grant; but the majesty of God, as well as his justice, which their sins have violated, is eternal. Their iniquity, therefore, is justly remembered. Then the punishment is alleged to be excessive, being disproportioned to the crime. But this is intolerable blasphemy, when the majesty of God is so little valued, when the contempt of it is considered of no more consequence than the destruction of one soul. But let us pass by these triflers; lest, contrary to what we have before said, we should appear to consider their reveries as worthy of refutation.

VI. Beside these wild notions, the perverse curiosity of man has introduced two others. Some have supposed that the whole man dies, and that souls are raised again together with bodies; others, admitting the immortality of souls, suppose they will be clothed with new bodies, and thereby deny the resurrection of the flesh. As I have touched on the former of these notions in the creation of man, it will be sufficient again to apprize my readers, that it is a brutish error, to represent the spirit, formed after the image of God, as a fleeting breath which animates the body only during this perishable life, and to annihilate the temple of the Holy Spirit; in short, to despoil that part of us in which Divinity is eminently displayed, and the characters of immortality are conspicuous, of this property; so that the condition of the body must be better and more excellent than that of the soul. Very different is the doctrine of Scripture, which compares the body to a habitation, from which we depart at death; because it estimates us by that part of our nature which constitutes the distinction between us and the brutes. Thus Peter, when near his death, says, “Shortly I must put off this my tabernacle.”[643] And Paul, speaking of believers, having said that “if our earthly house of this tabernacle were dissolved, we have a building in the heavens,” adds that “whilst we are at home in the body, we are absent from the Lord, and willing rather to be absent from the body, and to be present with the Lord.”[644] Unless our souls survive our bodies, what is it that is present with God when separated from the body? But the apostle removes all doubt when he says that we are “come to the spirits of just men made perfect.”[645] By which expression he means, that we are associated with the holy fathers, who, though dead, still maintain the same piety with us, so that we cannot be members of Christ without being united with them. If souls separated from bodies did not retain their existence so as to be capable of glory and felicity, Christ would not have said to the thief, “To-day shalt thou be with me in paradise.”[646] Supported by such undeniable testimonies, let us not hesitate, after the example of Christ, when we die, to commend our spirits to God; or, like Stephen, to resign them to the care of Christ, who is justly called the faithful “Shepherd and Bishop of souls.” Over-curious inquiry respecting their intermediate state is neither lawful nor useful. Many persons exceedingly perplex themselves by discussing what place they occupy, and whether they already enjoy the glory of heaven, or not. But it is folly and presumption to push our inquiries on unknown things beyond what God permits us to know. The Scripture declares that Christ is present with them, and receives them into paradise, where they enjoy consolation, and that the souls of the reprobate endure the torments which they have deserved; but it proceeds no further. Now, what teacher or doctor shall discover to us that which God has concealed? The question respecting place is equally senseless and futile; because we know that the soul has no dimensions like the body. The blessed assemblage of holy spirits being called the bosom of Abraham, teaches us that it is enough for us, at the close of this pilgrimage, to be received by the common Father of believers, and to participate with him in the fruit of his faith. In the mean while, as the Scripture uniformly commands us to look forward with eager expectation to the coming of Christ, and defers the crown of glory which awaits us till that period, let us be content within these limits which God prescribes to us—that the souls of pious men, after finishing their laborious warfare, depart into a state of blessed rest, where they wait with joy and pleasure for the fruition of the promised glory; and so, that all things remain in suspense till Christ appears as the Redeemer. And there is no doubt that the condition of the reprobate is the same as Jude assigns to the devils, who are confined and bound in chains till they are brought forth to the punishment to which they are doomed.

VII. Equally monstrous is the error of those who imagine that souls will not resume the bodies which at present belong to them, but will be furnished with others altogether different. It was the very futile reasoning of the Manichæans, that it is absurd to expect that the flesh which is so impure will ever rise again. As if there were no impurity attached to the souls, which they nevertheless encouraged to entertain hopes of a heavenly life. It was therefore just as if they had maintained, that any thing infected with the contagion of sin is incapable of being purified by the power of God; for that reverie, that the flesh was created by the devil, and therefore naturally impure, I at present forbear to notice; and only observe, that whatever we have in us now unworthy of heaven, will not hinder the resurrection. In the first place, when Paul exhorts believers to “cleanse” themselves “from all filthiness of the flesh and spirit,”[647] thence follows the judgment he elsewhere denounces, “that every one” shall “receive the things done in his body, according to that he hath done, whether it be good or bad;”[648] with which agrees another passage, “that the life also of Jesus might be made manifest in our body.”[649] Wherefore in another place, he prays to God that the whole person may “be preserved blameless unto the coming of our Lord Jesus Christ,” even the “body,” as well as the “soul and spirit.”[650] And no wonder; for that those bodies which God has dedicated as temples for himself, should sink into corruption, without any hope of resurrection, would be absurd in the extreme. What is to be concluded from their being members of Christ?[651] from God’s enjoining every part of them to be sanctified to himself, requiring their tongues to celebrate his name, their hands to be lifted up with purity to him,[652] and their bodies altogether to be presented to him as “living sacrifices?”[653] This part of our nature therefore being dignified with such illustrious honour by the heavenly Judge, what madness is betrayed by a mortal man, in asserting it to be reduced to ashes without any hope of restoration! And Paul, when he gives us this exhortation, “Glorify God in your body, and in your spirit, which are God’s,”[654] certainly does not countenance consigning to eternal corruption that which he asserts to be consecrated to God. Nor is there any point more clearly established in Scripture, than the resurrection of our present bodies. “This corruptible,” says Paul, “must put on incorruption, and this mortal must put on immortality.”[655] If new bodies were to be formed by God, what would become of this change of quality? If it had been said, that we must be renewed, the ambiguity of the expression might have given occasion for cavil: now, when he particularly designates the bodies that surround us, and promises that they shall be “raised in incorruption,” it is a sufficient denial of the formation of new ones. “He could not indeed,” says Tertullian, “have spoken more expressly, unless he had held his own skin in his hand.” Nor will any cavil evade the declaration of Isaiah, cited by the apostle, respecting Christ as the future Judge of the world: “As I live, saith the Lord, every knee shall bow to me;”[656] for he plainly declares to the persons addressed by him, that they shall be obliged to give an account of their lives; which would not be reasonable, if new bodies were to be placed at the tribunal. There is no obscurity in the language of Daniel: “Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”[657] For God does not collect fresh materials from the four elements for the fabrication of men, but calls the dead out of their sepulchres. And this the plainest reason dictates. For if death, which originated in the fall of man, be adventitious, and not necessary to our nature, the restoration effected by Christ belongs to the same body which was thus rendered mortal. From the ridicule of the Athenians, when Paul asserted the resurrection, it is easy to infer the nature of his doctrine; and that ridicule is of no small weight for the confirmation of our faith. The injunction of Christ also is worthy of attention: “Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.”[658] For there would be no reason for this fear, if the body which we now carry about were not liable to punishment. Another of Christ’s declarations is equally plain: “The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good, unto the resurrection of life, and they that have done evil, unto the resurrection of damnation.”[659] Shall we say that souls rest in graves, and will there hear the voice of Christ, and not rather that bodies at his command will return to the vigour they had lost? Besides, if we are to receive new bodies, where will be the conformity between the Head and members? Christ rose; was it by making himself a new body? No, but according to his prediction, “Destroy this temple, and in three days I will raise it up.”[660] The mortal body which he before possessed, he again assumed. For it would have conduced but little to our benefit, if there had been a substitution of a new body, and an annihilation of that which had been offered as an atoning sacrifice. We must, therefore, maintain the connection stated by the apostle—that we shall rise, because Christ has risen;[661] for nothing is more improbable, than that our body, in which “we bear about the dying of the Lord Jesus,”[662] should be deprived of a resurrection similar to his. There was an illustrious example of this immediately on Christ’s resurrection, when “the graves were opened, and many bodies of the saints which slept arose.”[663] For it cannot be denied, that this was a prelude, or rather an earnest, of the final resurrection, which we expect; such as was exhibited before in Enoch and Elias, whom Tertullian speaks of as “the candidates of the resurrection,” because they were taken into the immediate care of God, with an entire exemption from corruption in body and soul.

VIII. I am ashamed of consuming so many words on so clear a subject; but my readers will cheerfully unite with me in submitting to this trouble, that no room may be left for men of perverse and presumptuous minds to deceive the unwary. The unsteady spirits I am now opposing, bring forward a figment of their own brains, that at the resurrection there will be a creation of new bodies. What reason can induce them to adopt this sentiment, but a seeming incredibility, in their apprehension, that a body long consumed by corruption can ever return to its pristine state? Unbelief, therefore, is the only source of this opinion. In the Scripture, on the contrary, we are uniformly exhorted by the Spirit of God to hope for the resurrection of our body. For this reason, baptism is spoken of by Paul as a seal of our future resurrection;[664] and we are as clearly invited to this confidence by the sacred Supper, when we receive into our mouths the symbols of spiritual grace. And certainly the exhortation of Paul, to “yield our members as instruments of righteousness unto God,”[665] would lose all its force, if unaccompanied by what he afterwards subjoins: “He that raised up Christ from the dead, shall also quicken your mortal bodies.”[666] For what would it avail to devote our feet, hands, eyes, and tongues to the service of God, if they were not to participate the benefit and reward? This is clearly confirmed by the following passage of Paul: “The body is not for fornication, but for the Lord; and the Lord for the body. And God hath both raised up the Lord, and will also raise up us by his own power.”[667] The following passages are still plainer—that our bodies are the “temples of the Holy Ghost,” and “members of Christ.”[668] In the mean time, we see how he connects the resurrection with chastity and holiness; and so he just after extends the price of redemption to our bodies. Now, it would be extremely unreasonable that the body of Paul, in which he “bore the marks of the Lord Jesus,”[669] and in which he eminently glorified Christ, should be deprived of the reward of the crown. Hence also that exultation: “We look for the Saviour from heaven, who shall change our vile body, that it may be fashioned like unto his glorious body.”[670] And if it be true, “that we must through much tribulation enter into the kingdom of God,”[671] there can be no reason for prohibiting this entrance to the bodies, which God trains under the banner of the cross, and honours with the glory of victory. Therefore no doubt has ever been entertained by the saints, whether they should hope to be companions of Christ hereafter; who transfers to his own person all the afflictions with which we are tried, to teach us that they are conducting us to life. And God also established the holy fathers under the law in this faith by an external ceremony. For to what purpose was the rite of sepulture, as we have already seen, but to instruct them that another life was prepared for the interred bodies? The same was suggested by the spices and other symbols of immortality, which, like the sacrifices under the law, assisted the obscurity of direct instruction. Nor did this custom arise from superstition; for we find the Holy Spirit as diligent in mentioning the sepultures, as in insisting on the principal mysteries of faith. And Christ commends this as no mean office;[672] certainly for no other reason, but because it raises our eyes from the view of the grave, which corrupts and dissolves all things, to the spectacle of future renovation. Besides the very careful observance of this ceremony, which is commended in the fathers, sufficiently proves it to have been an excellent and valuable assistance to faith. Nor would Abraham have discovered such solicitous concern about the sepulchre of his wife, if he had not been actuated by motives of religion, and the prospect of more than worldly advantage; that by adorning her dead body with the emblems of the resurrection, he might confirm his own faith, and that of his family.[673] There is yet a clearer proof of this in the example of Jacob; who, to testify to his posterity that the hope of the promised land did not forsake his heart even in death, commands his bones to be reconveyed thither.[674] If he was to be furnished with a new body, would not this have been a ridiculous command concerning dust that was soon to be annihilated? Wherefore, if the authority of the Scripture has any weight with us, no clearer or stronger proof of any doctrine can possibly be desired. Even children understand this to be the meaning of the term “resurrection;” for we never apply this term to any instance of original creation; nor would it be consistent with that declaration of Christ, “Of all which the Father hath given me, I shall lose nothing, but will raise it up again at the last day.”[675] The same is implied in the word “sleeping,” which is only applicable to the body. Hence the appellation of _cemetery_, or _sleeping-place_, given to places of burial. It remains for me to touch a little on the manner of the resurrection. And I shall but just hint at it; because Paul, by calling it a mystery, exhorts us to sobriety, and forbids all licentiousness of subtle and extravagant speculation. In the first place, let it be remembered, as we have observed, that we shall rise again with the same bodies we have now, as to the substance, but that the quality will be different; just as the very body of Christ which had been offered as a sacrifice was raised again, but with such new and superior qualities, as though it had been altogether different. Paul represents this by some familiar examples. For as the flesh of man and of brutes is the same in substance, but not in quality; as the matter of all the stars is the same, but they differ in glory; so, though we shall retain the substance of our body, he tells us there will be a change, which will render its condition far more excellent.[676] The “corruptible” body, therefore, will neither perish nor vanish, in order to our resurrection; but having laid aside corruption, will “put on incorruption.”[677] God, having all the elements subject to his control, will find no difficulty in commanding the earth, the water, and the fire, to restore whatever they appear to have consumed. This is declared in figurative language by Isaiah: “Behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain.”[678] But we must remark the difference between those who shall have been already dead, and those whom that day shall find alive. “We shall not all sleep,” says Paul, “but we shall all be changed;”[679] that is, there will be no necessity for any distance of time to intervene between death and the commencement of the next life; for “in a moment, in the twinkling of an eye, the trumpet shall sound, and the dead shall be raised incorruptible,” and the living transformed by a sudden change into the same glory. So in another Epistle he comforts believers who were to die, that those “which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep,” but that “the dead in Christ shall rise first.”[680] If it be objected that the apostle says, “It is appointed unto men once to die,”[681] the answer is easy,—that where the state of the nature is changed, it is a species of death, and may without impropriety be so called; and therefore there is a perfect consistence between these things, that all will be removed by death when they put off the mortal body, but that a separation of the body and soul will not be necessary, where there will be an instantaneous change.

IX. But here arises a question of greater difficulty. How can the resurrection, which is a peculiar benefit of Christ, be common to the impious and the subjects of the Divine curse? We know that in Adam all were sentenced to death;[682] Christ comes as “the resurrection and the life;”[683] but was it to bestow life promiscuously on all mankind? But what would be more improbable, than that they should attain, in their obstinate blindness, what the pious worshippers of God recover by faith alone? Yet it remains certain, that one will be a resurrection to judgment, the other to life; and that Christ will come to “separate the sheep from the goats.”[684] I reply, we ought not to think that so very strange, which we see exemplified in our daily experience. We know that in Adam we lost the inheritance of the whole world, and have no more right to the enjoyment of common aliments, than to the fruit of the tree of life. How is it, then, that God not only “maketh his sun to rise on the evil and on the good,”[685] but that, for the accommodations of the present life, his inestimable liberality is diffused in the most copious abundance? Hence we see, that things which properly belong to Christ and his members, are also extended to the impious; not to become their legitimate possession, but to render them more inexcusable. Thus impious men frequently experience God’s beneficence in remarkable instances, which sometimes exceed all the blessings of the pious, but which, nevertheless, are the means of aggravating their condemnation. If it be objected, that the resurrection is improperly compared with fleeting and terrestrial advantages, I reply again, that when men were first alienated from God, the Fountain of life, they deserved the ruin of the devil, to be altogether destroyed; yet the wonderful counsel of God devised a middle state, that without life they might live in death. It ought not to be thought more unreasonable, if the impious are raised from the dead, in order to be dragged to the tribunal of Christ, whom they now refuse to hear as their Master and Teacher. For it would be a slight punishment to be destroyed by death, if they were not to be brought before the Judge whose infinite and endless vengeance they have incurred, to receive the punishments due to their rebellion. But though we must maintain what we have asserted, and what is asserted by Paul in his celebrated confession before Felix, “that there shall be a resurrection of the dead, both of the just and unjust,”[686] yet the Scripture more commonly exhibits the resurrection to the children of God alone, in connection with the glory of heaven; because, strictly speaking, Christ will come, not for the destruction of the world, but for purposes of salvation. This is the reason that the Creed mentions only the life of blessedness.

X. But, as the prophecy of “death being swallowed up in victory,” shall then, and not till then, be fully accomplished,—let us always reflect on eternal felicity as the end of the resurrection; of the excellence of which, if every thing were said that could be expressed by all the tongues of men, yet the smallest part of it would scarcely be mentioned. For though we are plainly informed, that the kingdom of God is full of light, joy, felicity, and glory, yet all that is mentioned remains far above our comprehension, and enveloped, as it were, in enigmatical obscurity, till the arrival of that day, when he shall exhibit his glory to us face to face. “Now are we the sons of God, (says John,) and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is.”[687] Wherefore the prophets, because they could not describe that spiritual blessedness by any terms expressive of its sublime nature, generally represented it under corporeal images. Yet, as any intimation of that happiness must kindle in us a fervour of desire, let us chiefly dwell on this reflection—If God, as an inexhaustible fountain, contains within himself a plenitude of all blessings, nothing beyond him can ever be desired by those who aspire to the supreme good, and a perfection of happiness. This we are taught in various passages of Scripture. “Abraham,” says God, “I am thy exceeding great reward.”[688] With this David agrees: “The Lord is the portion of mine inheritance; the lines are fallen unto me in pleasant places.”[689] Again: “I will behold thy face; I shall be satisfied.”[690] Peter declares, that believers are called, “that they might be partakers of the Divine nature.”[691] How will this be? Because “he shall be glorified in his saints, and admired in all them that believe.”[692] If the Lord will make the elect partakers of his glory, strength, and righteousness, and will even bestow himself upon them to be enjoyed, and, what is better than this, to be in some sense united to them,—let us remember, that in this favour every kind of felicity is comprised. And after we have made considerable progress in this meditation, we may still acknowledge the conceptions of our minds to be extremely low, in comparison with the sublimity of this mystery. Sobriety, therefore, is the more necessary for us on this subject, lest, forgetful of our slender capacity, we presumptuously soar to too high an elevation, and are overwhelmed with the blaze of celestial glory. We perceive, likewise, how we are actuated by an inordinate desire of knowing more than is right; which gives rise to a variety of questions, both frivolous and pernicious. I call those frivolous, from which no advantage can possibly be derived. But those of the second class are worse, involving persons, who indulge them, in injurious speculations, and therefore I call them pernicious. What is taught in the Scriptures, we ought to receive without any controversy; that as God, in the various distribution of his gifts to the saints in this world, does not equally enlighten them all, so in heaven, where God will crown those gifts, there will be an inequality in the degrees of their glory. The language of Paul is not indiscriminately applicable to all—“Ye are our glory and joy at our Lord’s coming;”[693] nor Christ’s address to his apostles—“Ye shall sit judging the twelve tribes of Israel.”[694] But Paul, who knew that according as God enriches the saints with spiritual gifts on earth, so he adorns them with glory in heaven, doubts not that there is in reserve for him a peculiar crown in proportion to his labours. And Christ commends to his apostles the dignity of the office with which they were invested, by assuring them that the reward of it was laid up in heaven.[695] Thus also Daniel: “They that be wise, shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars, for ever and ever.”[696] And an attentive consideration of the Scriptures will convince us, that they not only promise eternal life generally to believers, but also a special reward to each individual. Whence that expression of Paul—“The Lord reward him according to his works.”[697] It is also confirmed by the promise of Christ that his disciples should receive a hundred-fold more in eternal life.[698] In a word, as Christ begins the glory of his body by a manifold variety of gifts in this world, and enlarges it by degrees, in the same manner he will also perfect it in heaven.

XI. As all the pious will receive this with one consent, because it is sufficiently attested in the word of God, so, on the other hand, dismissing abstruse questions, which they know to be obstructions to them, they will not transgress the limits prescribed to them. For myself, I not only refrain as an individual from the unnecessary investigation of useless questions, but think it my duty to be cautious, lest I encourage the vanity of others by answering them. Men, thirsting after useless knowledge, inquire what will be the distance between the prophets and apostles, and between the apostles and martyrs; and how many degrees of difference there will be between those who have married and those who have lived and died in celibacy; in short, they leave not a corner of heaven unexplored. The next object of their inquiry is, what end will be answered by the restoration of the world; since the children of God will want nothing of all its vast and incomparable abundance, but will be like the angels of God, whose freedom from all animal necessities is the symbol of eternal blessedness. I reply, there will be such great pleasantness in the very prospect, and such exquisite sweetness in the mere knowledge, without any use of it, that this felicity will far exceed all the accommodations afforded us in the present state. Let us suppose ourselves placed in some region the most opulent in the world, and furnished with every pleasure; who would not sometimes be prevented by disease from making use of the bounties of God? who would not often have his enjoyment of them interrupted by the consequences of intemperance? Hence it follows, that calm and serene enjoyment, pure from every vice and free from all defect, although there should be no use of a corruptible life, is the perfection of happiness. Others go further, and inquire, whether dross and all impurities in metals are not removed from that restoration, and incompatible with such a state. Though I in some measure grant this, I expect, with Paul, a reparation of all the evils caused by sin, for which he represents the creatures as groaning and travailing. They proceed further still, and inquire, what better state awaits the human race, when the blessing of posterity shall no longer be enjoyed. The solution of this question also is easy. The splendid commendations of it in the Scriptures relate to that progressive increase, by which God is continually carrying forward the system of nature to its consummation. But as the unwary are easily caught by such temptations, and are afterwards drawn further into the labyrinth, till, at length, every one being pleased with his own opinion, there is no end to disputes,—the best and shortest rule for our conduct, is to content ourselves with “seeing through a glass darkly,” till we shall “see face to face.”[699] For very few persons are concerned about the way that leads to heaven, but all are anxious to know, before the time, what passes there. Men in general are slow, and reluctant to engage in the conflict, and yet portray to themselves imaginary triumphs.

XII. Now, as no description can equal the severity of the Divine vengeance on the reprobate, their anguish and torment are figuratively represented to us under corporeal images; as, darkness, weeping, and gnashing of teeth, unextinguishable fire, a worm incessantly gnawing the heart.[700] For there can be no doubt but that, by such modes of expression, the Holy Spirit intended to confound all our faculties with horror; as when it is said, that “Tophet is ordained of old; the pile thereof is fire and much wood: the breath of the Lord, like a stream of brimstone, doth kindle it.”[701] As these representations should assist us in forming some conception of the wretched condition of the wicked, so they ought principally to fix our attention on the calamity of being alienated from the presence of God; and in addition to this, experiencing such hostility from the Divine majesty as to be unable to escape from its continual pursuit. For, in the first place, his indignation is like a most violent flame, which devours and consumes all that it touches. In the next place, all the creatures so subserve the execution of his judgment, that those to whom the Lord will thus manifest his wrath, will find the heaven, the earth, and the sea, the animals, and all that exists, inflamed, as it were, with dire indignation against them, and all armed for their destruction. It is no trivial threatening, therefore, denounced by the apostle, that unbelievers “shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.”[702] And when the prophets excite terror by corporeal figures, though they advance nothing hyperbolical for our dull understandings, yet they mingle preludes of the future judgment with the sun, the moon, and the whole fabric of the world. Wherefore miserable consciences find no repose, but are harassed and agitated with a dreadful tempest, feel themselves torn asunder by an angry God, and, transfixed and penetrated by mortal stings, are terrified at the thunderbolts of God, and broken by the weight of his hand; so that to sink into any gulfs and abysses would be more tolerable than to stand for a moment in these terrors. How great and severe, then, is the punishment, to endure the never ceasing effects of his wrath! On which subject there is a memorable passage in the ninetieth psalm; that though by his countenance he scatters all mortals, and turns them to destruction, yet he encourages his servants in proportion to their timidity in this world, to excite them, though under the burden of the cross, to press forward, till he shall be all in all.

Footnote 600:

2 Tim. i. 10.

Footnote 601:

John v. 24.

Footnote 602:

Ephes. ii. 19.

Footnote 603:

Ephes. ii. 6.

Footnote 604:

Rom. viii. 24.

Footnote 605:

Heb. xi. 1.

Footnote 606:

2 Cor. v. 6.

Footnote 607:

Col. iii. 3, 4.

Footnote 608:

Titus ii. 12, 13.

Footnote 609:

1 Peter i. 8, 9.

Footnote 610:

Col. i. 5.

Footnote 611:

Matt. vi. 21.

Footnote 612:

Phil. iii. 14.

Footnote 613:

Phil. iii. 8-11.

Footnote 614:

Phil. iii. 20.

Footnote 615:

Rom. viii. 19-23.

Footnote 616:

Heb. ix. 28.

Footnote 617:

1 Cor. xv. 13, &c.

Footnote 618:

2 Cor. iv. 10.

Footnote 619:

1 Cor. xv. 13.

Footnote 620:

Psalm xvi. 10.

Footnote 621:

Phil. iii. 21.

Footnote 622:

Col. iii. 4. Rom. viii. 11.

Footnote 623:

1 Cor. xv. 23.

Footnote 624:

Luke xxiv. 11.

Footnote 625:

Matt. xxvii. 66; xxviii. 11, &c.

Footnote 626:

Luke xxiv. 4-6. Matt. xxviii. 3-6.

Footnote 627:

Acts i. 3, 9.

Footnote 628:

1 Cor. xv. 6.

Footnote 629:

John xvi. 7.

Footnote 630:

Acts vii. 55.

Footnote 631:

Phil. iii. 21.

Footnote 632:

1 Cor. xv. 36.

Footnote 633:

Isaiah xxvi. 19.

Footnote 634:

Psalm lxviii. 20.

Footnote 635:

Job xix. 25, 27.

Footnote 636:

Ezek. xxxvii. 1-14.

Footnote 637:

John v. 28, 29.

Footnote 638:

2 Tim. i. 12; iv. 8.

Footnote 639:

2 Thess. i. 6-8, 10.

Footnote 640:

Eccl. ix. 4.

Footnote 641:

Eccl. iii. 21.

Footnote 642:

Rev. xx. 4.

Footnote 643:

2 Peter i. 14.

Footnote 644:

2 Cor. v. 1, 8.

Footnote 645:

Heb. xii. 23.

Footnote 646:

Luke xxiii. 43.

Footnote 647:

2 Cor. vii. 1.

Footnote 648:

2 Cor. v. 10.

Footnote 649:

2 Cor. iv. 10.

Footnote 650:

1 Thess. v. 23.

Footnote 651:

1 Cor. vi. 15.

Footnote 652:

1 Tim. ii. 8.

Footnote 653:

Rom. xii. 1.

Footnote 654:

1 Cor. vi. 20.

Footnote 655:

1 Cor. xv. 54.

Footnote 656:

Rom. xiv. 11, 12.

Footnote 657:

Dan. xii. 2.

Footnote 658:

Matt. x. 28.

Footnote 659:

John v. 28, 29.

Footnote 660:

John ii. 19.

Footnote 661:

1 Cor. xv. 12, &c.

Footnote 662:

2 Cor. iv. 10.

Footnote 663:

Matt. xxvi. 52.

Footnote 664:

Col. ii. 12.

Footnote 665:

Rom. vi. 13.

Footnote 666:

Rom. viii. 11.

Footnote 667:

1 Cor. vi. 13, 14.

Footnote 668:

1 Cor. vi. 15, 19, 20.

Footnote 669:

Gal. vi. 17.

Footnote 670:

Phil. iii. 20, 21.

Footnote 671:

Acts xiv. 22.

Footnote 672:

Matt. xxvi. 10, 12.

Footnote 673:

Gen xxiii. 3-19.

Footnote 674:

Gen. xlvii. 30.

Footnote 675:

John vi. 39, 40.

Footnote 676:

1 Cor. xv. 39-41.

Footnote 677:

1 Cor. xv. 53.

Footnote 678:

Isaiah xxvi. 21.

Footnote 679:

1 Cor. xv. 51, 52.

Footnote 680:

1 Thess. iv. 15, 16.

Footnote 681:

Heb. ix. 27.

Footnote 682:

Rom. v. 12.

Footnote 683:

John xi. 25.

Footnote 684:

Matt. xxv. 32.

Footnote 685:

Matt. v. 45.

Footnote 686:

Acts xxiv. 15.

Footnote 687:

1 John iii. 2.

Footnote 688:

Gen. xv. 1.

Footnote 689:

Psalm xvi. 5, 6.

Footnote 690:

Psalm xvii. 15.

Footnote 691:

2 Peter i. 4.

Footnote 692:

2 Thess. i. 10.

Footnote 693:

1 Thess. ii. 19, 20.

Footnote 694:

Matt. xix. 29.

Footnote 695:

Matt. v. 12.

Footnote 696:

Dan. xii. 3.

Footnote 697:

2 Tim. iv. 14.

Footnote 698:

Matt. xix. 29.

Footnote 699:

1 Cor. xiii. 12.

Footnote 700:

Matt. iii. 12; viii. 12; xxii. 13. Mark ix. 43, 44. Isaiah lxvi. 24.

Footnote 701:

Isaiah xxx. 33.

Footnote 702:

2 Thess. i. 9.

BOOK IV. ON THE EXTERNAL MEANS OR AIDS BY WHICH GOD CALLS US INTO COMMUNION WITH CHRIST, AND RETAINS US IN IT.

ARGUMENT.

Three parts of the Apostles’ Creed, respecting God the Creator, Redeemer, and Sanctifier, have been explained in the former books. This last book is an exposition of what remains, relating to the Holy Catholic Church, and the Communion of Saints.

The chapters contained in it may be conveniently arranged in three grand divisions:—

I. The Church. II. The Sacraments. III. Civil Government.

The First Division, extending to the end of the thirteenth chapter, contains many particulars, which, however, may all be referred to four principal heads:—

I. The marks of the Church, or the criteria by which it may be distinguished; since we must cultivate union with it—Chap. I. II.

II. The government of the church—Chap. III.-VII.

1. The order of government in the church—Chap. III.

2. The form practised by the ancient Christians—Chap. IV.

3. The nature of the present ecclesiastical government under the Papacy—Chap. V. The primacy of the Pope—Chap. VI. And the degrees of his advancement to this tyrannical power—Chap. VII.

III. The power of the church—Chap. VIII.-XI.

1. Relating to articles of faith,—which resides either in the respective bishops—Chap. VIII.—or in the church at large, represented in councils—Chap. IX.

2. In making laws—Chap. X.

3. In ecclesiastical jurisdiction—Chap. XI.

IV. The discipline of the Church—Chap. XII. XIII.

1. The principal use of it—Chap. XII.

2. The abuse of it—Chap. XIII.

The Second Division, relating to the sacraments, contains three parts.

I. The sacraments in general—Chap. XIV.

II. Each sacrament in particular—Chap. XV.-XVIII.

1. Baptism—Chap. XV. Distinct discussion of Pædobaptism—Chap. XVI.

2. The Lord’s Supper—Chap. XVII.—and its profanation—Chap. XVIII.

III. The five other ceremonies, falsely called sacraments—Chap. XIX.

The Third Division regards civil government.

I. This government in general.

II. Its respective branches.

1. The magistrates.

2. The laws.

3. The people.

CHAPTER I. THE TRUE CHURCH, AND THE NECESSITY OF OUR UNION WITH HER, BEING THE MOTHER OF ALL THE PIOUS.

That by the faith of the gospel Christ becomes ours, and we become partakers of the salvation procured by him, and of eternal happiness, has been explained in the preceding Book. But as our ignorance and slothfulness, and, I may add, the vanity of our minds, require external aids, in order to the production of faith in our hearts, and its increase and progressive advance even to its completion, God has provided such aids in compassion to our infirmity; and that the preaching of the gospel might be maintained, he has deposited this treasure with the Church. He has appointed pastors and teachers, that his people might be taught by their lips; he has invested them with authority; in short, he has omitted nothing that could contribute to a holy unity of faith, and to the establishment of good order.[703] First of all, he has instituted Sacraments, which we know by experience to be means of the greatest utility for the nourishment and support of our faith. For as, during our confinement in the prison of our flesh, we have not yet attained to the state of angels, God has, in his wonderful providence, accommodated himself to our capacity, by prescribing a way in which we might approach him, notwithstanding our immense distance from him. Wherefore the order of instruction requires us now to treat of the Church and its government, orders, and power; secondly, of the Sacraments; and lastly, of Civil Government; and at the same time to call off the pious readers from the abuses of the Papacy, by which Satan has corrupted every thing that God had appointed to be instrumental to our salvation. I shall begin with the Church, in whose bosom it is God’s will that all his children should be collected, not only to be nourished by her assistance and ministry during their infancy and childhood, but also to be governed by her maternal care, till they attain a mature age, and at length reach the end of their faith. For it is not lawful to “put asunder” those things “which God hath joined together;”[704] that the Church is the mother of all those who have him for their Father; and that not only under the law, but since the coming of Christ also, according to the testimony of the apostle, who declares the new and heavenly Jerusalem to be “the mother of us all.”[705]

II. That article of the Creed, in which we profess to believe THE CHURCH, refers not only to the visible Church of which we are now speaking, but likewise to all the elect of God, including the dead as well as the living. The word BELIEVE is used, because it is often impossible to discover any difference between the children of God and the ungodly; between his peculiar flock and wild beasts. The particle IN, interpolated by many, is not supported by any probable reason. I confess that it is generally adopted at present, and is not destitute of the suffrage of antiquity, being found in the Nicene Creed, as it is transmitted to us in ecclesiastical history. Yet it is evident from the writings of the fathers, that it was anciently admitted without controversy to say, “I believe the Church,” not “_in_ the Church.” For not only is this word not used by Augustine and the ancient writer of the work “On the Exposition of the Creed,” which passes under the name of Cyprian, but they particularly remark that there would be an impropriety in the expression, if this preposition were inserted; and they confirm their opinion by no trivial reason. For we declare that we believe _in God_ because our mind depends upon him as true, and our confidence rests in him. But this would not be applicable to the Church, any more than to “the remission of sins,” or the “resurrection of the body.” Therefore, though I am averse to contentions about words, yet I would rather adopt a proper phraseology adapted to express the subject than affect forms of expression by which the subject would be unnecessarily involved in obscurity. The design of this clause is to teach us, that though the devil moves every engine to destroy the grace of Christ, and all the enemies of God exert the most furious violence in the same attempt, yet his grace cannot possibly be extinguished, nor can his blood be rendered barren, so as not to produce some fruit. Here we must regard both the secret election of God, and his internal vocation; because he alone “knoweth them that are his;” and keeps them enclosed under his “seal,” to use the expression of Paul;[706] except that they bear his impression, by which they may be distinguished from the reprobate. But because a small and contemptible number is concealed among a vast multitude, and a few grains of wheat are covered with a heap of chaff, we must leave to God alone the knowledge of his Church whose foundation is his secret election. Nor is it sufficient to include in our thoughts and minds the whole multitude of the elect, unless we conceive of such a unity of the Church, into which we know ourselves to be truly ingrafted. For unless we are united with all the other members under Christ our Head, we can have no hope of the future inheritance. Therefore the Church is called CATHOLIC, or universal; because there could not be two or three churches, without Christ being divided, which is impossible. But all the elect of God are so connected with each other in Christ, that as they depend upon one head, so they grow up together as into one body, compacted together like members of the same body; being made truly one, as living by one faith, hope, and charity, through the same Divine Spirit, being called not only to the same inheritance of eternal life, but also to a participation of one God and Christ. Therefore, though the melancholy desolation which surrounds us, seems to proclaim that there is nothing left of the Church, let us remember that the death of Christ is fruitful, and that God wonderfully preserves his Church as it were in hiding-places; according to what he said to Elijah: “I have reserved to myself seven thousand men, who have not bowed the knee to Baal.”[707]

III. This article of the creed, however, relates in some measure to the external Church, that every one of us may maintain a brotherly agreement with all the children of God, may pay due deference to the authority of the Church, and, in a word, may conduct himself as one of the flock. Therefore we add THE COMMUNION OF SAINTS—a clause which, though generally omitted by the ancients, ought not to be neglected, because it excellently expresses the character of the Church; as though it had been said that the saints are united in the fellowship of Christ on this condition, that whatever benefits God confers upon them, they should mutually communicate to each other. This destroys not the diversity of grace, for we know that the gifts of the Spirit are variously distributed; nor does it disturb the order of civil polity, which secures to every individual the exclusive enjoyment of his property, as it is necessary for the preservation of the peace of society that men should have peculiar and distinct possessions. But the community asserted is such as Luke describes, that “the multitude of them that believed were of one heart and of one soul;”[708] and Paul, when he exhorts the Ephesians to be “one body, and one spirit, even as they were called in one hope.”[709] Nor is it possible, if they are truly persuaded that God is a common Father to them all, and Christ their common Head, but that, being united in brotherly affection, they should mutually communicate their advantages to each other. Now, it highly concerns us to know what benefit we receive from this. For we believe the Church, in order to have a certain assurance that we are members of it. For thus our salvation rests on firm and solid foundations, so that it cannot fall into ruin, though the whole fabric of the world should be dissolved. First, it is founded on the election of God, and can be liable to no variation or failure, but with the subversion of his eternal providence. In the next place, it is united with the stability of Christ, who will no more suffer his faithful people to be severed from him, than his members to be torn in pieces. Besides, we are certain, as long as we continue in the bosom of the Church, that we shall remain in possession of the truth. Lastly, we understand these promises to belong to us: “In mount Zion shall be deliverance.”[710] God is in the midst of her; she shall not be moved.“[711] Such is the effect of union with the Church, that it retains us in the fellowship of God. The very word _communion_ likewise contains abundant consolation; for while it is certain that whatever the Lord confers upon his members and ours belong to us, our hope is confirmed by all the benefits which they enjoy. But in order to embrace the unity of the Church in this manner, it is unnecessary, as we have observed, to see the Church with our eyes, or feel it with our hands; on the contrary, from its being an object of faith, we are taught that it is no less to be considered as existing, when it escapes our observation, than if it were evident to our eyes. Nor is our faith the worse, because it acknowledges the Church which we do not fully comprehend; for we are not commanded here to distinguish the reprobate from the elect, which is not our province, but that of God alone; we are only required to be assured in our minds, that all those who, by the mercy of God the Father, through the efficacious influence of the Holy Spirit, have attained to the participation of Christ, are separated as the peculiar possession and portion of God; and that being numbered among them, we are partakers of such great grace.

IV. But as our present design is to treat of the _visible_ Church, we may learn even from the title of _mother_, how useful and even necessary it is for us to know her; since there is no other way of entrance into life, unless we are conceived by her, born of her, nourished at her breast, and continually preserved under her care and government till we are divested of this mortal flesh, and “become like the angels.”[712] For our infirmity will not admit of our dismission from her school; we must continue under her instruction and discipline to the end of our lives. It is also to be remarked, that out of her bosom there can be no hope of remission of sins, or any salvation, according to the testimony of Joel and Isaiah;[713] which is confirmed by Ezekiel,[714] when he denounces that those whom God excludes from the heavenly life, shall not be enrolled among his people. So, on the contrary, those who devote themselves to the service of God, are said to inscribe their names among the citizens of Jerusalem. For which reason the Psalmist says, “Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation; that I may see the good of thy chosen; that I may rejoice in the gladness of thy nation; that I may glory with thine inheritance.”[715] In these words the paternal favour of God, and the peculiar testimony of the spiritual life, are restricted to his flock, to teach us that it is always fatally dangerous to be separated from the Church.

V. But let us proceed to state what belongs to this subject. Paul writes, that Christ, “that he might fill all things, gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.”[716] We see that though God could easily make his people perfect in a single moment, yet it was not his will that they should grow to mature age, but under the education of the Church. We see the means expressed; the preaching of the heavenly doctrine is assigned to the pastors. We see that all are placed under the same regulation, in order that they may submit themselves with gentleness and docility of mind to be governed by the pastors who are appointed for this purpose. Isaiah had long before described the kingdom of Christ by this character: “My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, from henceforth and for ever.”[717] Hence it follows, that all who reject the spiritual food for their souls, which is extended to them by the hands of the Church, deserve to perish with hunger and want. It is God who inspires us with faith, but it is through the instrumentality of the gospel, according to the declaration of Paul, “that faith cometh by hearing.”[718] So also the power to save resides in God, but, as the same apostle testifies in another place, he displays it in the preaching of the gospel. With this design, in former ages he commanded solemn assemblies to be held in the sanctuary, that the doctrine taught by the mouth of the priest might maintain the unity of the faith; and the design of those magnificent titles, where the temple is called God’s “rest,” his “sanctuary,” and “dwelling-place,” where he is said to “dwell between the cherubim,”[719] was no other than to promote the esteem, love, reverence, and dignity of the heavenly doctrine; which the view of a mortal and despised man would otherwise greatly diminish. That we may know, therefore, that we have an inestimable treasure communicated to us from earthen vessels,[720] God himself comes forward, and as he is the Author of this arrangement, so he will be acknowledged as present in his institution. Therefore, after having forbidden his people to devote themselves to auguries, divinations, magical arts, necromancy, and other superstitions, he adds, that he will give them what ought to be sufficient for every purpose, namely, that he will never leave them without prophets. Now, as he did not refer his ancient people to angels, but raised up earthly teachers, who truly discharged the office of angels, so, in the present day, he is pleased to teach us by the instrumentality of men. And as formerly he was not content with the written law, but appointed the priests as interpreters, at whose lips the people might inquire its true meaning, so, in the present day, he not only requires us to be attentive to reading, but has appointed teachers for our assistance. This is attended with a twofold advantage. For on the one hand, it is a good proof of our obedience when we listen to his ministers, just as if he were addressing us himself; and on the other, he has provided for our infirmity, by choosing to address us through the medium of human interpreters, that he may sweetly allure us to him, rather than to drive us away from him by his thunders. And the propriety of this familiar manner of teaching, is evident to all the pious, from the terror with which the majesty of God justly alarms them. Those who consider the authority of the doctrine as weakened by the meanness of the men who are called to teach it, betray their ingratitude; because among so many excellent gifts with which God has adorned mankind, it is a peculiar privilege, that he deigns to consecrate men’s lips and tongues to his service, that his voice may be heard in them. Let us not therefore, on our parts, be reluctant to receive and obey the doctrine of salvation proposed to us at his express command; for though the power of God is not confined to external means, yet he has confined us to the ordinary manner of teaching, the fanatical rejecters of which necessarily involve themselves in many fatal snares. Many are urged by pride, or disdain, or envy, to persuade themselves that they can profit sufficiently by reading and meditating in private, and so to despise public assemblies, and consider preaching as unnecessary. But since they do all in their power to dissolve and break asunder the bond of unity, which ought to be preserved inviolable, not one of them escapes the just punishment of this impious breach, but they all involve themselves in pestilent errors and pernicious reveries. Wherefore, in order that the pure simplicity of faith may flourish among us, let us not be reluctant to use this exercise of piety, which the Divine institution has shown to be necessary, and which God so repeatedly commends to us. There has never been found, among the most extravagant of mortals, one insolent enough to say that we ought to shut our ears against God; but the prophets and pious teachers, in all ages, have had a difficult contest with the wicked, whose arrogance can never submit to be taught by the lips and ministry of men. Now, this is no other than effacing the image of God, which is discovered to us in the doctrine. For the faithful under the former dispensation were directed to seek the face of God in the sanctuary;[721] and this is so frequently repeated in the law, for no other reason, but because the doctrine of the law and the exhortations of the prophets exhibited to them a lively image of God; as Paul declares that his preaching displayed “the glory of God in the face of Jesus Christ.”[722] And in so much the greater detestation ought we to hold those apostates, who make it their study to cause divisions in churches, as if they would drive away the sheep from the fold, and throw them into the jaws of wolves. But let us remember what we have quoted from Paul—that the Church can only be edified by the preaching of this word, and that the saints have no common bond of union to hold them together, any longer than, while learning and profiting with one accord, they observe the order which God has prescribed for the Church. It was principally for this end, as I have already stated, that the faithful under the law were commanded to resort to the sanctuary; because Moses not only celebrates it as the residence of God, but likewise declares it to be the place where God has fixed the record of his name;[723] which without the doctrine of piety, he plainly suggests, would be of no use. And it is undoubtedly for the same reason that David complains, with great bitterness of soul, of being prevented from access to the tabernacle by the tyrannical cruelty of his enemies.[724] To many persons perhaps this appears to be a puerile lamentation, because it could be but a very trivial loss, and not a privation of much satisfaction to be absent from the court of the temple, provided he were in the possession of other pleasures. But by this one trouble, anxiety, and sorrow, he complains that he is grieved, tormented, and almost consumed; because nothing is more valued by believers than this assistance, by which God gradually raises his people from one degree of elevation to another. For it is also to be remarked, that God always manifested himself to the holy fathers, in the mirror of his doctrine, in such a manner that their knowledge of him was spiritual. Hence the temple was not only called his _face_, but in order to guard against all superstition, was also designated as his _footstool_.[725] And this is that happy conjunction in the unity of the faith spoken of by Paul, when all, from the highest to the lowest, are aspiring towards the head. All the temples which the Gentiles erected to God with any other design, were nothing but a profanation of his worship—a crime which, though not to an equal extent, was also frequently committed by the Jews. Stephen reproaches them for it in the language of Isaiah: “The Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool,”[726] because God alone sanctifies temples by his word, that they may be legitimately used for his worship. And if we presumptuously attempt any thing without his command, the evil beginning is immediately succeeded by further inventions, which multiply the mischief without end. Xerxes, however, acted with great indiscretion, when, at the advice of the magi, he burned or demolished all the temples of Greece, from an opinion of the absurdity that gods, to whom all space ought to be left perfectly free, should be enclosed within walls and roofs. As if it were not in the power of God to descend in any way to us, and yet at the same time not to make any change of place, or to confine us to earthly means, but rather to use them as vehicles to elevate us towards his celestial glory, which fills all things with its immensity, as well as transcends the heavens in its sublimity.