Properties and Conditions of the Bodies, which Shall be Raised up
resurrection: but because the divine power and might, which is in Christ, seeing he is God, is retained still, even as he raised him up from the dead, so will he also quicken us in due time. This we see come to pass in human things. For he that is a white man, begetteth also a white son: not that the color itself can procreate, but that those beginnings or causes, which wrought the begetter to be white, do make him also white, which is begotten by him. Even so our resurrection shall not be unlike to the resurrection of Christ. Further this must be noted, that the divine actions, and heavenly benefits, which are employed upon men, be (as Damascenus saith) derived unto us by the flesh of Christ, which now should be none at all, unless he had been raised from the dead. Wherefore by this means, the resurrection of Christ may be also called ours: because without that, we might not have obtained ours. Again, if we should like philosophers follow Plato, adding unto the four kinds of causes an Idea [or pattern], we might say, that the resurrection of Christ was the exemplar cause of our resurrection. The final cause of resurrection is assigned to be, that the whole and entire man should be judged at the tribunal seat of God, and should receive rewards or punishments, according as he behaved himself. And thus much of the causes.
Properties and Conditions of the Bodies, which Shall be Raised up 56. It follows that we should speak of the properties and conditions of the bodies, which shall be raised up. The Schoolmen called them endowments or qualities: neither can I disallow of those, which they have reckoned; because I perceive them to be gathered out of the holy scriptures. However, I think not that all the properties were gathered by them; neither yet may it be: for in this life we cannot
have experience of the glory of the saints; but we shall then perfectly and absolutely know it, when we shall come unto it. The first condition that comes to my remembrance of the blessed, is immortality. And assuredly, in the divine scriptures, so often as there is mention of the life to come, the same is said to be eternal, as being that, which shall have no end. Paul saith; "This mortal must put on immortality, and this corruptible body must put on incorruption."
And seeing the punishments and rewards, which shall be rendered, according to the nature of works, be sempiternal; the subject or nature, which shall be given them, must needs be immortal also.
Furthermore, seeing it is no doubt, but that Christ destroyed sin and death; it remains, that the life of the saints should be immortal. And in the sixth chapter to the Romans it is written; "Christ rising again from the dead dies no more; neither shall death have any more power over him." Besides, in the first to the Corinthians, the 15th chapter; "Flesh and blood shall not inherit the kingdom of God." Yet must not these things be taken for the very nature and substance of flesh and blood: for they, which shall rise again, shall be wholly endued with these things. But the apostle has respect unto corruption, unto which flesh and blood in this life are subject: wherefore he added; "And corruption shall not inherit incorruption."
57. Upon this property follows another; namely, that after resurrection there shall be no need, either of meat, drink, or of women: seeing men (as Christ taught) shall be like unto angels.
Wherefore, the Mahometists, and the Saracens are herein shamefully deceived; who believe, that after the resurrection, the blessed sort shall have ministered unto them abundance of meat, store of drink, and a plentiful use of women: for so has their Alcoran taught. Yet has
Avicenna in his Metaphysics, not unwisely interpreted this, and says; that Those speeches are metaphorical, because (as he thinks) the honest pleasures of the life to come might not be expressed,
(especially unto ignorant men) otherwise than in terms of the vulgar delights, which be received in this world. These things I said were not unwisely brought, because even in the holy scriptures are found such allegories or translations. For we read in the twelfth of Luke; Blessed be those servants, which the Lord shall find waking, for he will gird himself about, and passing by, will minister unto them. And in the 22nd chapter of the same evangelist, it is written; I appoint unto you a kingdom, even as my father hath appointed unto me, that ye should eat and drink at my table in my kingdom. Yea, and among our most ancient fathers, there were very many, which thought, that Christ, at his latter coming, should reign together with his saints for the space of a thousand years, in singular delights, and great pleasure. These men be called by the Grecians, chiliasts; of the Latins Millenarians; of whom Augustine spoke at large in his second book De civitate Dei, and 20th chapter. Hereby they first took an occasion of error; because Christ did eat and drink together with his apostles, after his resurrection; secondly, because the prophets do oftentimes make mention of these things, when they prophesy of the last times.
Moreover, unto this purpose they wrested a place out of the 20th chapter of the Apocalypse: where there is mention made of those thousand years. To confute this error of theirs: first we say, that Christ, with his apostles, did eat and drink, to the intent he might leave a most testified truth of his human nature, and not to serve necessity. For he had an incorruptible body, which was neither troubled with hunger, nor thirst. Wherefore the meat and drink which he used, turned not into the substance and quantity of his body; but they departed, and were resolved into their first matter.
Whereby it may be understood, that there were certain things, which Christ did after his resurrection, to testify the truth of his human body; and some other, for the setting forth of his glory.
Tokens of his glory were these; that he vanished away upon the sudden, when he was seen, and was suddenly present with his apostles; that he came in unto them, when the doors were shut; and at the last, in that he ascended up into heaven. But on the other side, he showed himself still to be very man, when he offered himself to be seen and handled, when he did eat and drink together with his apostles, when he ascending up into heaven, was visibly separated from them. And whereas the holy scriptures, as well in the prophets, as in the evangelists, make mention of meat and drink: that (as we have declared) is done by an allegory, and by metaphors and similitudes well enough applied unto teaching. This we may show by a testimony of the book of Proverbs, where wisdom is described, which mingled her wine, and prepared her table. Which things cannot be agreeable unto wisdom, whose nature is spiritual, and sticks in the minds of men: but under the name of meat and drink, we understand the knowledge of God, the fervent love of heavenly things, and the joy that flows out of the presence of God. These things (I say) shall unto the elect be like most delicate meat and drink.
And therefore, when as Mary sat at the Lord's feet, and was marvellously refreshed with his doctrine; she was defended by Christ himself, when she was accused by Martha, in respect that she intermitted her business of preparing things necessary to livelihood: for he said; Mary hath chosen the better part, which shall not be taken from her. Touching the place of the Apocalypse, we must understand, that the resurrection, whereby the saints shall reign with Christ a thousand years; is not that, whereof we now treat: but it is the regeneration, whereby we are justified. And therefore it is there in express words added; And this is the first resurrection. Neither does the thousand years note any other time, than that, wherein we now remain under the protection of Christ in his kingdom, which is
the church. Neither is it any doubt, but that the certain and prescribed number is there put for an infinite number. So as those things belong not to the latter coming of Christ, but unto the former.
Which if those ancient fathers had considered, they had not so fallen into error. Wherefore, in that mortal life, there shall need neither bodily food, neither yet procreation of children: for these things serve unto mortal life, but the other shall be immortal. And because there is nothing diminished of the substance of bodies, there shall be no need of that renewing which is made by meat and drink. And because also none shall die, others shall not be substitute in their place by new procreation.
58. Another condition or quality they have called light, and resplendent brightness: whereof Paul to the Philippians says; God will make our base body like to his glorious body. And a show of this condition did Christ make, when he was transformed, where his face did shine like unto the sun. And in Matthew it is written; "The just shall shine in the sight of God like unto the sun." Neither did Daniel pass over this brightness or clearness, as we have already heard. And Paul, in the first to the Corinthians, the 15th chapter, says; "Now it is sown in ignominy, then it shall rise again in glory." Moreover, they think that this brightness must be derived unto the bodies of the blessed, from the souls, which shall see God: not as in a dark speech, or in a glass; but shall see him indeed as he is: by which sight they shall receive so great joy and gladness, as it shall flow from thence to their body. Neither is it unknown to any, that the mind and the spirit do exhilarate the countenance, and make the body cheerful.
Besides this, there is put an agility in the bodies of the blessed: for the body and members shall be wholly subjected unto the soul, so as it shall neither contend nor strive against it. Whereof Paul said; "It is now sown in feebleness, but then it shall rise in power." Therefore in
the book of Wisdom, the third chapter, it is read of the saints, that as sparks they shall run through the reeds or stubble.
And Paul unto the Thessalonians says; "We that shall be found alive, and the dead that be raised, shall be caught up to meet with Christ in the air." This no doubt will be a great rejoicing, and nimble motion of our bodies, that we shall ascend unto Christ through the air. In this ability the body of Christ excelled, seeing it walked upon the waters, and gave power unto Peter to do the like: and seeing Christ himself was taken up out of the earth into heaven. And herein it consists, that the soul shall perfectly govern the body, so as the weight and burden of the flesh shall be no hindrance unto it. This property in very deed belongs unto local motion. Wherefore it is a wonder, that the Ubiquists admit this quality to be in the bodies of the blessed, (as they write in their books;) and yet do affirm heaven to be everywhere: so that they will not attribute places certain to the body of Christ, and to our bodies, when we shall be blessed; as though local motion may be without a place.
59. Over this, unto the saints after resurrection, there is appointed an impassibility: for they shall not be corrupted nor diminished with any passions, sorrows, or diseases. Wherefore the apostle wrote; "It is now sown in corruption, but it shall rise again in incorruption." Of affections and passions in bodies, we must not judge all after one sort: for some be hurtful, which do waste and diminish the body, yea and finally do consume the same. Such are hunger, thirst, sickness, sorrow, and others of this kind: from these affections the saints shall be delivered. But there be other passions, which do rather help nature, and make it perfect; than hurt or impair it: such are the feelings of the senses. The eye is not hurt, when it is affected with beautiful colors; neither the hearing with harmony and tunes well composed; neither is the smelling harmed by good odors. So as our
bodies shall not be deprived of these passions, when after resurrection they shall be in the everlasting mansion.
They add, that there shall be a subtlety; which must not so be understood, as though the bodies of them that rise again should be converted into spirit, and that it should be airy or elemental, or like unto the wind, so as they may penetrate all things: but I refer this subtlety unto the exquisite, subtle, and sharp understanding of the senses: as also unto the affects, which do follow the body, and which shall not be gross and full of impediments; neither shall they trouble the mind.
And to this purpose might be bent that saying of Paul; "It is sown a natural body, but it shall rise again a spiritual body." By which words he meant not, that the body should be transformed into a spirit; but he taught, that the human body (saving the nature thereof) should, as much as may be, draw unto the property of a spirit, as touching knowledge and affects. These notable properties have the schoolmen gathered, being confirmed by the holy scriptures. And yet have they not declared all: for saith Paul to the Corinthians; "The eye hath not seen, nor the ear hath not heard those things, which God hath prepared for them that love him." Neither must we leave untouched, that neither the holy scriptures, nor fathers, nor schoolmen, in any place, have attributed, either unto the flesh of Christ being risen, or to other saints, the gift of ubiquity, or prerogative of no certain place.
Wherefore it is to be marvelled at, that this devise so pleased certain men of our age: yea and the schoolmen especially. Thomas Aquinas said, that it is hereby gathered; that because the conditions of blessed bodies do attain unto heavenly properties, their habitation after this life is in the heavens; yea above the heavens.
Furthermore, they dispute concerning the age of them that shall rise again; and they affirm that the same shall be of full growing, of mature state, ripe and strong. And hereunto they wrest that, which is read in the epistle to the Ephesians; "Till we meet together in the unity of faith, and acknowledging of the Son of God, unto a perfect man, and unto the measure of the age of the fullness of Christ." But (by their leave) the words of the apostle have no relation to this purpose: for he entreated not there of the fashioning again of bodies, but of the instauration of souls, as the words going before do most plainly declare. But as concerning a perfect age of them that rise again, I do not disagree with them: but yet after another sort. When
God created the first men, he made them not either infants, or cripples, or else imperfect, or deformed. And seeing the resurrection is a certain new creation or forming again, it is meet that it should be like the first. So that, as those things, which God created, were very good; that is, perfect in their kind: even so shall the bodies, which by his power shall be repaired in the resurrection, be perfect of nature.
60. But what shall we affirm of the properties and conditions of the wicked, when they shall rise again, as concerning their body? In very deed they shall have immortality, but other qualities of the godly they shall not obtain. Nay rather, they shall be deformed with contrary and plain opposite qualities. They shall be altogether destitute of light and clearness: for as Christ taught; "They shall be commanded to be cast into the uttermost darkness." Neither shall they be without sufferings: for they shall be vexed with immeasurable torments and griefs. There (saith the Lord) shall be weeping and gnashing of teeth, their worm shall not die, and their fire shall not be extinguished. Cheerful also and nimble shall they not be, because they shall be cast bound hand and foot into hell-fire.
Neither (for the cause, which we have now alleged) shall subtlety happen unto them; for as much as they shall live in tears and
weeping, in most gross affects, and in vehement desires: even as it is gathered by the evangelical narration of the rich man & Lazarus.
However, among those things that I have spoken, this of ours must chiefly be remembered: to wit, that through this diversity of qualities and conditions, the subject, that is, the substance of our bodies is not to be altered: for in any wise the same body and the same flesh is to be raised up.
Neither must we give ear to Origen, which thinketh; that only the body shall be restored, but not the flesh. We must rather believe
Christ, which said, after he was risen from the dead; "Feel and see, for a spirit hath no flesh and bones, as ye see me have." And if the same body shall rise again, the same flesh and members shall also be restored. A place also shall be appointed for them: for these things cannot consist without a place. But that the subject shall be all one,
Paul plainly proved, when he said unto the Corinthians; "This corruptible must put on incorruption, and this mortal must put on immortality." The pronoun demonstrative "This" doth plainly declare the substance and very human nature of a body. Yet, thou tellest me, that the same apostle, in the sixth chapter of the same epistle saith;
"Meats are ordained for the belly, and the belly for meats; but God shall destroy both it and them." It is also said, that "The blessed shall be as the angels: so as they shall neither marry wives, nor the women shall be married." To what purpose shall variety of sex be in the blessed, which rise again; to what use, or to what end? We answer, that indeed God, in the everlasting felicity, will take away from them that be raised up, the use and action of these parts: but not the substance and nature of them.
And being demanded why the things themselves shall remain still, the use and action being taken away: we answer, that therefore they shall remain, because they belong to the wholeness and perfection of
a human body. For if all these things should be taken away, what part thereof would be remaining? First, the throat should be plucked out, the stomach, and all the bowels, whereby dregs have their passage, and flowing humors are distilled. Further, it is meet, that those parts, which we have rightly used, while we lived here, should be benefited with reward together with us. And seeing blessed men did honestly and temperately use their throat, their taste, and their belly, and chastely kept their inferior parts; why should they not receive these parts, that they may be crowned together with them?
61. Neither is it a firm consequent: The use of certain parts and members is taken away; Therefore they themselves also must be taken away. It does not so come to pass in nature: An old barren woman, which can no more bring forth children, or give suck, is not therefore deprived of her paps; nor yet of those parts, which served for procreation. Yea, and a valiant and noble emperor, which has done many worthy acts in battle, when he dies, has his armor, which sometimes he wore, fastened about his tomb; although he is not to use the same anymore afterward. And the ships, which sometimes bore away the victory upon the sea, albeit that men cannot use them anymore; yet do they draw them up into docks, and will have them preserved there, for a perpetual memory of the things that were done. Yea, and Christ himself also being risen from the dead, brought again with him the scars of his wounds: and said unto
Thomas, who doubted; "Put thy fingers here into my side, and into the holes of the nails, and be not unbelieving, but faithful." The wounds had already performed their part, for by them mankind was redeemed; and yet he had them after he was risen from the dead; to the intent it might be perceived, that it was the very same body, which had suffered before. Elias also and Moses, when they had fasted by the space of forty days, had not in vain their mouth, throat, and belly; when nevertheless they used not them a long time.