Institutes of the Christian Religion (Vol. 2 of 2)
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.
