The Testimonies of the Word of God Confirm Resurrection
might be made again, as well of the matter, as of the elements: For God (as it is written to the Romans) calleth those things, which be not, as though they were: neither is there anything that may resist his word. For even as by the word of God all things be made; so by the very same all things may be restored. And these things shall suffice concerning natural reasons, the which, as it hath been said, are probable, but not demonstrative. And that which is vouched hereof, may also be judged of other articles of the faith: for those things, which are believed of any man, cannot by him naturally be known.
But will some say; We believe that there is one God: who nevertheless by natural reason is concluded to be. Hereunto we answer, that the philosophers indeed, in searching out of natural things, learned, that there is one principal beginning, which the Greeks called ΘΕΟΝ, and the Latins DEVM, that is, GOD. But that is not he, whom Christian faith professeth: for we do not simply and nakedly believe one God; but believe in him that created heaven and earth, and that hath a son, and the holy Ghost. These appurtenances doubtless the philosophers perceived not. Whereby that appeareth most true, which the apostle taught the Hebrews; namely, that Faith is an argument of things which are not seen.
The Testimonies of the Word of God Confirm Resurrection 20. Now, seeing thus it is, reason requires that we should come to another point of the question, and by the testimonies of the word of God confirm resurrection, which indeed cannot be truly showed by natural reasons. Which testimonies, being comprehended in the old and new testament, according to the order of time, we will here begin with the old testament: and first with that, which we read in the third chapter of Exodus; I am the God of Abraham, of Isaac, and of Jacob.
This place did Christ use, when he was tempted by the Sadducees.
The name of Sadducees, is derived from the word Tsedec, that is to say, from Justice; for they were judiciary men, who besides the law given by Moses, admitted no other scripture: they strictly urged the very bare word, not admitting (as it appears) any interpretation. And further, because they believed not the resurrection of the dead, they thought in like manner, that there were no angels; even as we read in the Acts of the Apostles. Also among the Hebrews in those days (to touch that by the way) were Pharisees, of the verb Pharasch, which signifies, To distinguish, interpret, and extend. These men not only allowed the law, but also the prophets as interpreters thereof: also they did expound and interpret the holy scriptures. Besides these also, there were certain called Essenes, which were so called of the verb Ascha, which is, To do. They were very just, and wrought with their own hands, that thereby they might live and help the poor; in like manner as if we should call them laborers. And no doubt but they deceive themselves, which judge, that they were so called of 〈 in non-Latin alphabet 〉 , that is, Holy: for the Etymologies of Hebrew names must not be sought for in the Greek tongue.
Among the Jews also, there were Gaulonites, so called, of a certain principal man of the Jewish faction: these in all respects held with the Pharisees, saving that they held opinion, that tribute should not be given to foreign nations. For they would, that the children of Abraham; to wit, the people of God, should be altogether free. All these things are plainly set forth by Josephus, as well in his book of the Jews war, as in his antiquities. But now I return unto the Sadducees. By them all things in a manner were attributed unto freewill: they lived rigorously, using homely and rustic manners; so as they might seem to be the Stoics of the Hebrews: saving that the Stoics yielded almost all things to the providence of God, and to destiny; whereas these men were of far contrary opinion. And albeit
that the sects of the Pharisees and Sadducees disagreed one with another; yet did they agree together, to withstand Christ. So as the Sadducees, because they would jest at the resurrection of the dead, said; Among us there was a woman, whom seven brethren, seeing they departed without children, took to wife, (according to the prescript rule of Moses law, the which is written in the 25th chapter of Deuteronomy:) In the resurrection of the dead, whose wife of the seven brethren shall she be? The scope of this question was, that the resurrection should not be admitted, because absurdities thereof might follow, which would be against the law of God: neither could those things consist without impeachment thereof. Christ answered;
Ye are deceived. And yet are we not to believe, that the ignorance, wherewith they were infected, did discharge them of fault: for therefore did they err, because they would not understand nor hear them, which rightly admonished them. And of their error he showeth two heads, or two fountains; first, because they understood not the scriptures; secondly, for that they had no consideration of the power of God.
There are many ways, wherein men may be deceived about the scriptures; either for lack of knowledge in the tongues; or because that proper speeches are not distinguished from those which be spoken figuratively; or when a hard place is not expounded by another place that is plainer; or when we do not mark, that sometime those things, which belong unto the things signified, are attributed unto the signs: and contrariwise, the properties of the signs ascribed unto the things signified. And he that would more plentifully know of these things, let him peruse the books of Augustine, which he profitably wrote of Christian doctrine. But about the power of God, there is a double error; the first, when all things are assigned unto him without any manner of exception; the other, when too little is attributed to him. And with this latter kind of error were the
Sadducees infected: for when as they heard, that the dead should live again after this world, they considered not, that there may be another life from this, in which we now live, and have need of meat, drink, and procreation of children. Wherefore they, having too slender an opinion of the power of God, did not think that he is able to translate men, after they be raised up, unto a heavenly life, which should be near unto the state of angels. But how they did err, Christ (as we read in Luke) expounded, saying; The children of this world marry wives, and be married, but at the resurrection of the dead, they neither marry wives, nor yet are given in marriage, but become equal unto angels. And while he makes mention of angels, he reprehended the Sadducees, which denied that there be angels.
21. But why men shall be such after the resurrection, he showed the cause, saying; For they can die no more. Wherein must be considered, that the procreation of children was appointed for two causes. First, for that men, which were at the first created but two only, might be multiplied. Secondly, that when they should be multiplied to the just number (many dying in the meanwhile) others should be substituted in their place. So that, seeing at the resurrection there shall be a just complete number of persons, and that death cannot happen therein, procreation would be unnecessary. Neither are the words of the evangelists, or rather of Christ, to be understood; as though he taught, that a corporeal substance should be wanting unto them, which shall be raised up.
For he said not; They shall be angels: but, They shall be as the angels, and equal unto angels. Neither is that to be marvelled at, which is written by Luke, that They shall be the children of the resurrection, and the children of God: for that must not be taken, as if it were denied, that the saints are also the children of God in this life. For otherwise, while they live here, how should they cry; Abba, Father: or pray; Our Father, which art in heaven? But the manner of the holy
scriptures is, that sometimes they affirm things to be then done, when they are made manifest. And because it is not now evident, that we be the children of God, at the resurrection it shall be manifest: for When Christ shall come, then we also shall appear together with him in glory. Therefore it is written in Luke, that The saints shall then be the children of God. Neither is that to be passed over, that those things, which are there spoken by Christ, pertain only to the resurrection of the just. For the ungodly, when they shall rise again, albeit they shall be immortal, yet shall they not after the manner of angels become glorious and impassible. And these things spoke
Christ of the ignorance which the Sadducees had, as touching the divine power.
22. And justly also might he say, that they knew not the scriptures.
For how could they deny angels to be, seeing it is written in the book of Genesis, that an angel forbade Abraham, that he should not offer his son, as he was minded to do? It is there also written, that there were three received by Abraham in guestwise, whereof two at least were angels. Also it is said, that they were with Lot. And an angel appeared unto Moses in the midst of a bush, and set himself in the midst between the tents of the Israelites and Egyptians. Again, unto
Jacob there were seen tents of angels in Mahanaim, and he wrestled almost a whole night with an angel. Rightly therefore did Christ say, that They knew not the scriptures. And the place he brought out of the second book of Moses, as well because they, besides the law, received no scriptures: indeed they read the prophets, and the psalms, no otherwise than we do the fathers, the books of the Maccabees, and the Wisdom of Solomon and Sirach: as also for that they alleged Moses against Christ. So as rightly he did reply upon them with Moses.
Neither was it the Lord's mind, when he would answer them, to gather all the testimonies of the old testament: for then he might have found oracles enow out of the counsel of the prophets, and out of other scriptures. And albeit these words; I am the God of Abraham, of Isaac, and of Jacob, are found in many places of the holy scriptures: yet do Mark and Luke expressly refer them to the vision which Moses had at the bush; as we find in the third chapter of Exodus. When Jesus had on this wise confuted the Sadducees, the people were amazed, wondering at the wisdom of Christ. But because the simple people is thought sometime to want judgment, therefore
Luke added, that Certain of the Scribes said; Master, thou hast said well. Wherefore the reasoning that Christ made, was allowed, not only by the common sort, but also by them that were learned. And not without cause: for what more fit interpreter of the law of God will we have, than the word, by whom it was given at the beginning?
23. But the foundations of this reason must be searched out more narrowly, that they may the more plainly appear. If so be that the fathers, which be dead, were utterly perished; how should God still be their God? Indeed they are dead, that is to wit, in the judgment of man, and according to nature; but not before God. For it is written in Luke; All men live unto him. But, The fathers living unto God, may be understood two manner of ways. First, if it be wholly referred to the prescience or predestination of God: for all things that are to come, be present with him; neither can he be disappointed of his purpose. Wherefore they which shall be raised up, though it be a thousand years hence, are said to live. Or else, The fathers live unto him; because they reign with him in celestial glory. The same form of speaking used Paul unto the Romans, writing of Christ; In that he died to sin, he died once; in that he liveth, he liveth unto God, that is, he is with him in glory, and sitteth at his right hand. But thou wilt say; Thus it might be said, that not the saints themselves, but their
souls do live with Christ in heaven. Indeed this is true, but by the figure Synecdoche, that which is a part, is attributed to the whole.
For we doubt not to say, but that saint Peter, and saint James are in heaven with Christ, when as only their souls are conversant there.
Yea moreover, Paul said, that He desired to be loosed hence, and to be with Christ: when he knew that only his soul should be with him, until the latter day of judgment. And in the Evangelical story we read, that Lazarus was carried into the bosom of Abraham; and that the cruel rich man was carried into the torments of hell: whereas only their souls were brought to those places.
24. But against the arguing of our Lord there is a cavil objected; namely, that God called himself the God of Abraham, of Isaac, and of Jacob, because he was their God in old time while they lived, he helped them, and made a covenant with them. But this is a fond objection: because it is not said, that he was their God; but the word is pronounced in the present tense, Εγω ειμι ο θεος. In very deed, in the Hebrew, the verb substantive is not put to, but it is absolutely written Anoki Elobe. But this maketh no matter, seeing the holy
Ghost expressed by the mouth of the Evangelists, the verb substantive [namely Am] for they wrote ειμι. But if the godly, who be departed, have no fruition at all of life, nor are not thereunto to be called again; what commodity are they to wait for of him, or how is he their God? Moreover, a master having certain scholars, he may say, so long as they live; I am their master: but when they be dead, he cannot so say. Even in like manner, as a wife, when her husband is dead, will not say; I am his wife: but, I was his wife. And the father, when his son is dead, will not say, I am: but, I was his father. Even so is it gathered, that life must after some sort be ascribed unto those fathers which be dead, if God shall be truly said to be their God: for there is no benefit bestowed upon them, that be utterly dead.
Nor do I make reckoning of those cavillers, which affirm, that God did good unto the fathers departed, in their posterity. For it must be considered in the holy scriptures, that the proposition is copulative; namely, that God would be God both of the fathers themselves, and also of their issue: and therefore the same must needs be true, as well for the one part as the other. Here, in consisteth the strength of this reason, that we understand, that GOD doth always benefit, maintain, and defend them, whose God he is. And when there was a covenant made between God and men, God would be worshipped, and had in honor by them: and again, that he would acknowledge them for his people. But who can be a father without children? Who can be a lord without servants? Who can be a king without subjects? Certainly none: and even so God cannot be the God of them which be not. But this connection Christ showed not at the first. But Abacuck, in the first chapter, touched the same, when he saith; Seeing thou art our
God from the beginning, we shall not die; that is to wit, eternally.
Therefore God suffereth not them, whose God he is, utterly to die.
And undoubtedly he is worshipped and honored of them, whose God he is. But the dead do neither praise God, neither yet do they worship or honor him. Wherefore Abraham, Isaac, and Jacob, if they have a God, they worship him: if they do this, now are they not dead.
But let us hear Christ himself, how he fortifieth and confirmeth the reason that is brought. When he had said; I am the God of Abraham, the God of Isaac, and the God of Jacob: as though some man had answered; What then? He added withal; But God is not the God of the dead, but of the living. But against this saying, that seemeth to be which is written unto the Romans; Christ therefore died, and rose again, that he might have dominion both over the dead, and over the living. Whereof some man would gather, that it is no absurdity for God to be Lord of them which be dead. There be some which answer, that Christ said not, that God is not the Lord of the dead: but; The
God of the dead. To say the very truth, this seemeth to me but a slender shift in arguing: for it is manifest and evident enough, that the Lord and GOD in the scriptures are both counted one. And the word Elohe, which is read in the Hebrew, is very often translated by the name of Lord. Wherefore the doubt must be dissolved another way: as to say with Christ, that God is only the God of the living: but that these must be distinguished into two sorts; because some of them have their body as yet joined to them, and some be loosed from the same, nevertheless, they live all. Notwithstanding we deny not, but that it followeth hereof, that the souls of them that be departed, do live with God. Howbeit, it must be added, that God is not a savior of a part of those which be his, so as he would only have the soul to be saved: and as he is God both of the body and of the soul, so will he save both. Nor shall if be meet for them, which have served God purely and sincerely, to obtain only a half salvation: they shall in very deed have a full, whole, and perfect salvation.
25. By this manner of arguing of Christ, the Anabaptists are two ways beaten. First, because they think, that the old testament serves nothing at all for us, seeing Christ does plainly take a testimony from hence to confirm the resurrection of the dead; which also the apostles at diverse times did. Again, whereas they contend with us for the baptism of children; they will have us to bring out of the scriptures, express, plain, and manifest words, whereby is affirmed, that children should be baptized. Neither will they be content with the reasons and conclusions derived from the scriptures, when as Christ nevertheless intending here to prove the resurrection of the dead, brought no express testimony, but such a testimony, as from thence the resurrection might be inferred. And he himself having brought in a testimony, added the Minor or less proposition; saying, that He is not the God of the dead, but of the living. But there be others also, even of our time, which think, that the testimony alleged
by Christ, was not known to the elder fathers; in such sort as they knew it surely to belong to the resurrection of the dead. For they persuade themselves, that the old people had in deed salvation by Christ, in receiving through him the forgiveness of sins, and perpetual felicity, when as yet they understood not these things.
Even in like manner as the children of Christians are saved, when as they nevertheless as yet understand not the heavenly and Christian mysteries.
They say that God, through temporal and worldly promises (namely of the land of Canaan and of innumerable issue) through victories, and riches, fed them, and kept them in his service: but that they acknowledged not Christ as the savior from sin, and from everlasting death, as the author of life, and prince of the resurrection, and of all good gifts. And they will have it, that Christ first of all other, revealed the secret mystery of the resurrection, and derived his argument from the place which we have now in hand; whereas they of the old time never understood of the same before. Such at this day are the Servetians, who greatly deceive and be deceived. How dare they say this, if they embrace the new testament? Doubtless Paul affirms unto the Galatians, that The same seed promised unto Abraham, in whom all the nations of the earth should be blessed, was Christ. And seeing he believed, and was justified; certainly he had not that by the faith which was of temporal things, or of the multitude of posterity; but of Christ the son of God. For as it is written unto the Romans; We are justified even after the same sort that Abraham was; namely by faith in Christ: who also saith of him; He saw my day, and rejoiced.
Besides this, the prophets did so manifestly foreshow the mysteries of Christ, as they may seem to be no prophets, but evangelists. But did they speak & write those things which they understood not?
Surely, that had not been the part of prophets, but of mad men.
Neither is it likely, that this meaning of Christ was unknown; otherwise the Sadducees would easily have answered, that that place was not so understood by the forefathers, neither that it was so interpreted of the life of the fathers. But the matter was so evident, that some of the Scribes said openly; Master, thou hast said well. And as the evangelists teach; The Pharisees perceived, that Christ had put the Sadducees to silence: which declareth the matter to be so manifest, as there should be no place left to cavillation. Further, the Pharisees affirmed the resurrection of the dead: and seeing they were interpreters of the scriptures, there can be no doubt, but they proved the same by the scriptures. And that they were before the coming of Christ, it is sufficiently declared out of the history of Josephus, who affirms, that they were in the time of the Asmonaeans. Wherefore,
Christ was not the first that avouched this opinion; neither did he so pervert the way of teaching, as he proved his own sayings by obscure and uncertain things. Whenever he handled anything out of the scriptures, he always brought forth those things which were plain and manifest.
When he demanded of the Jews what they believed concerning Messiah; and they had answered, that he should be the son of David: he answered; And how cometh it to pass, that David in spirit calleth him Lord, citing the psalm; The Lord said unto my Lord? And if it had not appeared unto all men, that the same psalm was written of Messiah, he should have prevailed nothing. In like manner, when he spake of divorce, he cited a place out of the book of Genesis; Male and female created he them. And that saying also, which Adam spake; This is now bone of my bones, and flesh of my flesh; and they shall be two in one flesh. Here also he compiled not his reason of obscure, but of manifest things. In like manner, when he treated of the order and dignity of the commandments, he declared this to be the first and greatest commandment; Thou shalt love the Lord thy