The Resurrection
Of the Resurrection by Peter Martyr Vermigli
The Resurrection The entitlement of the resurrection of the flesh is very hardly believed because it is a thing alien from man's reason. But a sure persuasion thereof comprehends many principal points of the Christian faith, which are very necessary unto salvation. And those who are fully and firmly settled in their minds about the resurrection provide well for themselves against the last hour. For those who, being at the point of death, assure themselves of the blessed resurrection, cannot help but depart joyful and cheerful from this life. But on the contrary, those who waver in this article are then in great disquietness: they are vexed, they storm, and know not certainly whither to turn.
Furthermore, this persuasion comforts us when we lose our kinsfolk and friends through death. So did Paul teach the Thessalonians.
Besides this, we are armed against persecutions and hardships which
we must suffer for the faithful confession of the name of Christ. For what is it that martyrs will not patiently abide when they know for certain that a most happy life shall be restored unto them? Moreover, the remembrance thereof makes us esteem temperance highly: for we easily forbear unlawful pleasures when we assuredly trust that we shall have true and perfect pleasures given to us, both of mind and body. And if this article is abolished, many principal points of religion are overthrown. Paul says in the first epistle to the Corinthians: "If the dead rise not again, Christ is not risen." Which is most absurd, for then he should even to this time be detained in death, which is not convenient for God nor for the redeemer of mankind. And if he is not risen, neither did he truly die; otherwise, he would be detained by death.
Whereupon they, who deny the resurrection of the dead, affirm that Christ did not truly die: neither will they admit that he had natural, but fantastical flesh only; that is to say, he died in show and outward appearance.
2. Seeing therefore a disputation of the resurrection of the flesh is so profitable and necessary, we shall, for good cause, dwell longer upon it. First, if it is demanded why GOD did institute the same, two reasons may be brought: first, that he might truly and perfectly make happy his elect; for true happiness cannot be obtained in this life because no human actions, neither contemplative nor active, can be counted exquisite and perfect. For concerning knowledge, there are many more things that we do not know than we know. Which Socrates, perceiving, said that this one thing he knew; namely, that he knew nothing. Further, those few small things that we know, we have a very scant and slender understanding of them. Neither may we affirm this of natural things only, but of those also which are opened unto us by the spirit of God. Wherefore Paul said: "Now we
know in part, and prophesy in part, and we now see as through a glass, and in a dark saying." We are of weak memory, and many times our memory fails us. Who remembers all things that he has read, that he has learned, that he has taught and determined? The knowledges which come later to mind exclude the former: as one nail is driven out with another, and as in the course of waters, the latter driveth away the former. And whereas the knowledges of things consist either in invention or in teaching; what one of many is found to be excellent at invention? And very many are unapt and unmeet to learn. Wherefore, as touching things contemplative, we are of small happiness in this world.
Also in matters of practice, there is great want in us, seeing either we live dishonestly, or else in honest actions, we are very far wide from perfection. For our virtues are maimed and imperfect; therefore, we cannot draw out of them any perfect and absolute actions. There happen moreover perturbations or affects of the mind, which draw us to and fro, so that we cannot altogether be inclined to do those things which are right. Yes, and from the body itself, which is frail and brittle as glass, many inconveniences do come. For if it is touched with diseases (which have grown to such a number as they have gotten the upper hand of the physician's art) if it is wounded, if it is torn, if it is fired, if it hungers and is pressed with miseries and calamities; finally, if it is ill-handled with penury and beggary, how can it otherwise be, but the mind will be moved, troubled, and grieved? These, and many other things, do sufficiently show that we are past all hope of absolute felicity while we live in this world.
3. This has diverse men noted, and therefore have referred the enjoying of perfect happiness to another life: but they thought that the same must only be attributed unto the soul; yea and they judged that the body, if it should be revived, would be an impediment
thereto. And with this error was infected Marcion, Basilides, the Valentinians, the Manichees, and such other pestiferous sects; who affirmed that there were two beginnings of things; namely, a good god and an evil. And seeing they thought the evil god to be the author of visible creatures, they said also, that he was the maker of the body and of flesh; and that therefore the soul, being severed from these things after death, should be happy: and that there should be no need of them to be restored again, which do hinder and not further felicity. The same opinion had they, which thought that the soul is joined to the body, as a mariner is coupled to the ship, and as a thing moving unto that which it moveth: and therefore they affirmed, that it would not come to pass, that the soul after this life should be joined again unto his body. For even as the shipman, or they which move and put forward any burdens, when they be rid of their business, and have gotten wealth enough, do not return again to their former labors: so did they think, that souls being once put away from the laborious government of bodies, should not return again.
But they err exceedingly: for the soul must not so be adjoined to the body; for it is the form and perfection thereof, and of both being joined together is made one person. So then, there is left remaining in souls after death a vehement disposition to take unto them their bodies again. Which Plato seemed not to be ignorant of, nor yet Pythagoras; for either of them said, that There is a passage of souls from one body into another. For (as they would have it) souls after death are removed into other bodies. And because they returned not to the selfsame again, that was rather said to be an alteration of place, than a resurrection.
4. But whatever manner of resurrection they have appointed, those who have taught that after the great year, or perfect revolution of the heavens, all things shall be restored as they now are: so that thirtysix thousand years hence, we shall become even the same, both in
number and in very deed as we now are; so that I myself shall teach in this place, you sitting here, in such a way as I now teach, with you being present. The reason for this opinion is astronomical. For they will have it (as Ptolemy taught) that the highest orb of the heavens comprehends in it three hundred, threescore, and six degrees; and that every star passes over one of those degrees every hundred years: whereby it should come to pass that after thirty-six thousand years, every star should return to the point from whence it began its motion. And seeing the state or situation of the celestial bodies was then, even in the same manner as it was from the beginning; they think that all things shall return to the same form in which they then were. I know there were some of them who prolonged this restitution of all things, not to thirty-six but to forty thousand years; however, this reckoning is not allowed.
But ridiculous and vain is each opinion, and is confuted by Aristotle; who earnestly affirms that it cannot be that the things which perish and decay in the meantime should return to the very same in particularities, whatever space of time you will admit in the meantime. However, these men might lie without control: for who can reprove them after thirty-six thousand years; especially seeing from the beginning of the world, unto this day, six thousand years are not yet finished? I pass it over, that such a kind of device is repugnant to the truth, because the resurrection of the dead depends not on celestial bodies, nor on stars, nor on degrees of the firmament; but upon the will of the high GOD. Besides this, the holy scriptures show that by the last resurrection, eternal life shall be given unto them that are dead; so they shall die no more. But such a life cannot be expected from celestial bodies. Moreover, the blessedness of saints would not be firm and steadfast; when they should consider that they must be thrust forth again unto the same travels and miseries which they suffered before, while they were
here. Wherefore men have erred greatly concerning the resurrection of the dead. And among the Hebrews were the Sadducees, who believed that there were no spirits, and denied the resurrection of the dead. At this day also there are Libertines, who make a jest of it: and the resurrection, which is spoken of in the scriptures, they only refer unto the souls. And in the time of Paul, there lived Hymenaeus &
Philetus, who affirmed that the resurrection of the dead was even then past; whose doctrine (as the apostle saith) was like a canker that hath a wide fret: for the minds of the unlearned are easily corrupted with such perverse opinions.
5. Another reason for which God will restore the life of the bodies of those who are dead depends on his perfect justice, which is not declared in this life. Where we see that for the most part, the wicked flourish in power and dignities, and they are gently used; but on the other side, godly and honest men are hardly treated and are in danger of most grievous displeasures. These things might seem to be unjust unless there should remain another hope. Neither would it be justly done if the soul only should be either blessed or tormented with punishments, seeing it has had the body with it as a companion in executing actions, both good and bad. Therefore, it is fitting that together with the body, it should have experience of both joys and pains, as it did all things by the same.
The Rabbis among the Jews, for the testifying hereof, devised a fable, saying that a certain mighty and rich man planted himself a garden of most noble kinds of trees, which bore very excellent fruits; and lest it should be robbed, he appointed keepers for the same. And because it behooved to take heed unto the keepers themselves, he appointed two, which were so made: one did perfectly see, but yet was so lame that he might not in any way be able to go; the other was indeed able to go but was blind. When the Lord of the orchard was gone, the ill
keepers began to consult among themselves about eating the fruits.
The blind man said, "I indeed lust after them, but I see not"; the cripple said, "I see them, but I am not able to come at them." After long talk, they agreed that the blind man should stoop down and receive the cripple upon his back, who, having his sight, directed the blind man with his hand; therefore, they, being both joined together, came unto the trees and fulfilled their lusts with those fruits according to their own desire. The lord of the garden returned and spying the harm that was done, blamed the keepers. The lame man excused himself, saying he could not come to the tree, and the blind man said he might not see the fruits. Then the owner, when he knew their sleight and shift, said, "You have joined your labours together, wherefore I also will join you again, and will punish you together."
Therefore, he bound them together again, and by beating and striking them, punished them both together. So, they say, does the case stand in a man: the soul indeed knows, understands, and perceives; but it cannot take any outward work in hand by itself.
Certainly, the body of itself is a senseless thing, neither does it perceive. Nevertheless, being moved and stirred up by the mind, it is a fit instrument for outward actions. Which being so, both reason and justice require that they should be again joined together after death, for receiving punishments and rewards.
6. These things are spoken generally. And now coming to the matter, we will divide this treatise into certain principal points.
First, we will bring the reasons which seem to hinder and gainsay the resurrection of the flesh. Secondly, we will search out what is the nature thereof. Thirdly, whether by human reasons (and that by such reasons as are probable) it may be proved and confirmed. Moreover, we will bring testimonies out of the holy scriptures, as well of the old as of the new testament, whereby it shall be proved that the same