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