Responding to Objections
brought; but these I judge sufficient for proving of these properties in the bodies of them that rise again; whereof I have hitherto treated.
Responding to Objections 67. Now lastly we must confute those arguments, which were objected at the beginning; as though they should make against the resurrection of the dead. First it was said, that by the judgment of Porphyrius, souls, for obtaining of the chief felicity (which consisteth in the knowledge of divine things) should eschew all bodies; because those trouble and let the mind, that it cannot apply itself unto heavenly things. Yea and he seemeth for this cause to have forsaken
Plato, who affirmed a return of souls to their former bodies. Here we answer, that this Philosopher had respect to human bodies: not as they were instituted at the beginning; but as they be now infected and corrupted. And indeed, so good is God, as at the beginning he gave nothing unto men that was evil, or that might hinder felicity; He saw all things that he had made, and they were very good. And it is a ridiculous devise (I will not say a wicked) to affirm σῶμα, to be said as it were σήμα, that is, a body as it were a sepulcher; because it is as it were the sepulcher of our souls. GOD made the nature of man to be bodily, because it might be holpen by the body; not to receive detriment thereby. This if it did afterward in some part procure, it must not be ascribed unto God; but unto sin. Neither yet in the mean time is it altogether unprofitable, while we be conversant in these calamities, if a man by faith use the same well. Whereunto add, that it shall be restored unto us so corrected and amended in the blessed resurrection, and so furnished with excellent conditions and qualities; as it shall not diminish the desired felicity, but it shall rather augment the same.
There was another argument; namely, that after death the parts of our body are so resolved into elements, from whence it is taken, and so mingled with them; as thenceforth it can be no more dissevered and brought forth. But this is to judge over meanly and basely of the power of God, when we will not attribute as much unto him; as we grant unto the endeavors of men in this life. If water be mingled with wine, there be such men, as can dissever the one from the other again. Further, goldsmiths and finers of metals can resolve into their parts, those lumps, which are mixed together of gold, silver, brass, and steel. Neither doth there want such, as can of every dry and hard thing press out oil, or liquid fatness. And shall not God (who is declared to be omnipotent, and could create the world of nothing) be able to draw human bodies out of the ashes again? And therefore it is written in the Apocalypse, the twentieth chapter; And the sea gave up her dead, which were in her; and death and hell delivered up the dead, which were in them, &c.
68. But it may be (say they) that human flesh should be devoured either of fishes, or of birds, the which afterward may become the food of men, and be converted into the flesh of another man.
Hereunto we answer, that certainly the dust and ashes are raised up, not as they were the substances of fishes or of birds; but as they were of a man first consumed by them. Neither shall the latter man (which fed of those fishes and birds, and turned them into his own flesh) be raised up with the augmentation or matter of the other man, which went before him. The very which answer may be made concerning the Anthropophagi. And that the matter may be the more plainly known; we must understand, that in the nature of things, there is no need about the keeping still of the substance of one and the self-same body, that all things, which were in it, should perpetually remain in the same. For the matter of our body does continually shed and fall away; the hairs and nails do shed, and are clipped; many things flow
out by the mouth, by the nostrils, and by other excremental parts: further, the natural heat does always spend the vital moisture; and the substance, which flows out, is repaired again by new eating and drinking: and this is done every hour, and yet do not the bodies cease to be the same in number. Which also we see come to pass in trees, whose fruits are gathered, whose leaves fall, and whose branches are each year shredded; when as yet the same trees do remain very long the same in number. So that if the whole matter together should be taken away, that unity might not be appointed: but because the matter avoideth by parts, and that the new matter, which is gathered by meat and drink, is joined to those that were before; therefore unity is retained, especially where one and the self-same form endureth, and is preserved.
Seeing therefore unto the truth and unity of a body, there is no necessity, that all things, which passed through the same, should be in it; it may be that GOD doth not lay up in the resurrection, for such as were consumed by the Anthropophagi, the flesh of those, which did eat them; but that he will restore other things, which at sundry times flowed from their body. And if perhaps anything should be wanting, he will supply it by his power: even as an addition of flesh was given to the rib of Adam, when Eve was formed thereof. But if a man will say, that it may happen, that the Anthropophagi did not feed of any other thing than man's flesh: we say that this is to small purpose, seeing they have also other brute beasts, which they feed of.
They do also use milk, and the grains called millet, and panic, and such other like meats. Wherefore the substance to some shall be all one, that it was in others, and it shall be diminished, which was too much. There was brought another reason; If there be a resurrection to come, there had been no need of new generation; But the same (as we see) is continued, and God commanded it as well before the flood, as after. But they, which reason after this sort, ought to consider of
two things. First, that procreation endureth to the end of the world: but that it is to take place no more after that time. Further, when generation was commanded, there was no condition added, that it should be perpetual. Wherefore the argument is most weak: for it is taken from the nature of things present, whereas this state of ours is sometimes utterly to be changed.
69. Besides this, it was said, that in death the essential beginnings of man are destroyed: and not the body alone, but the inferior parts also of the mind. For the powers of the senses; namely, of fervent desiring and being angry, do perish as do those, which serve unto nourishment and procreation. We answer; that the use indeed of these things does cease by death, but that the powers themselves are not extinguished, but are kept whole in the soul, which is severed from the body: so that when the body shall be restored thereunto, the exercise of them shall be restored also, except that which declares itself to belong either to procreation, or nourishment of the body in this life.
Furthermore, it was objected; that one and the same unity of body cannot be preserved, when as the life or continuance thereof shall be broken off. For the being, wherein we be, consists in a certain succession, or continuation of life. And indeed we see, that walking, when it is broken off, if it be afterward renewed, is not one and the same in number. And it was added, that in augmentation, the same thing happens as touching other qualities. For health being discontinued by reason of sickness, when the sick man is restored, health indeed returneth; but it is not the same in number: for as well the old things brought forth, as the new, are diverse. Hereunto we say, that this indeed is true, and altogether takes place in those efficient causes, in which the action, or thing itself brought forth, is distinguished from the efficient cause: as it comes to pass in all
causes created. But the resurrection is the work of God, wherein the action is not divided from the nature and substance of the agent itself. And lastly, whereas it was alleged, that the heap of those things, which passed and fell from the body, should be monstrous; and that if all things should be restored at the resurrection, men's bodies should be of exceeding greatness: but if on the other side, all things shall not be laid up in store; what reason can be assigned, why some parts should be restored more than other some? I answer; It has been already said, that not all things which be cast forth of our bodies, shall be received when we rise again: but only those things, which make to a just and convenient quantity. But why rather one sort than another are kept in store, we must commit it to the judgment of God, who disposes all things with singular wisdom.
70. Now it rests that we dilate on those places, which in the holy scriptures seem at the first sight to be against the resurrection. In the 78th psalm it is written; And he remembered that they were but flesh, their spirit or breath departing away, and not returning again.
For the exposition of this place, the scope must first be considered; namely, that God was led to take mercy of his people because their infirmity was known unto him. So as, because of their frailty and feebleness, therefore had he mercy upon them, and scattered them not abroad with one only stripe. Sometimes the spirit is said to be against the flesh, in respect that the flesh is said to be weak, and the spirit strong and valiant. So said Christ unto his apostles, when as they slept, while he was praying; The spirit indeed is ready, but the flesh is frail. And Isaiah in the third chapter, describing the weakness of Egypt, says; Egypt is flesh, and not spirit: that is; It staggers with feebleness, it does not stand firm and strong. But sometimes the flesh and spirit are taken both for one thing, and both betoken infirmity; even as in this place: where the same thing is repeated in the latter clause, which is spoken in the former. In this place
therefore, the spirit is not meant to be the soul of man, or the divine inspiration; but the breath, blast, and wind, which being gone and past, perish, and are restored no more. When the life of man is finished, we begin not again at the original; neither do we bud forth as trees and herbs cut down: but we lie in the dust, not returning unto our former state.
When I say, that after death men are not like unto herbs, I am not against David, who says in the 103rd psalm; He knows his workmanship, he remembers that we are but dust. The days of man are as grass, and as the flourishing flower of the field; the wind comes over him, and he is withered, and his place has known him no more. Herein stands the similitude, that the sudden and unexpected destruction of flourishing man, may be perceived: but in this is the similitude taken away, that men do not spring forth anew, like unto plants and herbs. There is shown moreover, that there is nothing found in man to provoke God unto mercy, but misery. But if spirit be taken for the soul; then we will say, that the prophet does weigh of man, and consider of him according to his own nature and strength; and truly pronounces, that his spirit departs so, as it returns not. For the blessed resurrection is a miracle, and not a work of nature. This scripture speaks not of man, according to those things which he shall receive, through the bountifulness and power of God; but according to the faculties and strength, which it has by nature.
Also it is written in the book of Wisdom, the 15th chapter; His spirit shall go forth of him, and it shall not return again. And no man doubtless has brought with him from his mother's womb, or from the originals of nature, the power to rise again. Indeed our soul has a being after death, but it has no power of itself to return unto the body which it had. Nay rather, if God should remove from it his preserving power, it would fall to utter ruin. This is the common and received
exposition of this place. However, there is another sense, which comes to my remembrance, no less profitable than both the former.
When the Israelites were pressed with adversity in the desert, and were for just causes punished by God; they cried unto him, that they might be delivered: but this they did very imperfectly, which was not hidden from God. Yet nevertheless, he had mercy upon them; because they were flesh, that is, of a corrupted nature: and for this cause they oftentimes fell again into the same sins. Also their spirit, that is, their earnest motion of praying and invocating of the true
God Jehovah, was not steadfast in them; but in a manner passed by them, and returned not, seeing they fell again to idolatry, after the deliverance obtained. Wherefore these were Chronij, that is,
Temporizers: as we read in the parable of the seed in the eighth of Luke.
71. In the 115th psalm, it is written; The heaven of heavens is the Lord's, but the earth has he given to the children of men. Whereupon some do gather, that men are so become bound to the earth, as heaven does not belong to them. But they are far deceived: for from there is drawn abundantly, the goodness of God, which has no need of earthly commodities, neither has it any manner of need of worldly wealth; and yet did it bring forth the whole world, howbeit unto the use and commodity of men. But that God has no need of those good things, hereby it is proved; that he dwells in the heavens, whither these things ascend not; and where they cannot grow. Neither yet did the prophet so affirm God to be settled in heaven, as he denies him to be everywhere: for the essence and power of God are in all places.
But he is peculiarly said to dwell in heaven; because his presence is there meant to be more famous, more mighty, and more effectual: as well for the splendent and ample light, for the constant motion of the circles, and proceeding thereof in excellent order, and for the sundry and manifold influences; as also, because from the parts above we
have winds, clouds, rain, hail, lightnings, thunder, etc. Neither does the prophet utterly exclude men from heaven, as though they should never come thither: for thither they shall come, which have lived godly; but that must be at their time appointed. So as the Psalmist speaks of the time of this life, as the state of things now stand.
But presumptuous men have sometimes abused the words of David; so that some have thought, that it should be lawful for them to do anything upon the earth, to rob and slay, to turn all upside down, as though God does not mark these things, as he that only dwells in heaven, and walking about the limits of heaven, takes no care of our doings. Again, others have so wickedly wrested these words; that seeing God has heaven to himself, and has given the earth unto the children of men, there is no cause why we should aspire to heaven; but rather that every man provide for himself, (as many parts of the earth as he can get. Of this mind they seem to be, which couple field to field, and house to house; so as they scarcely suffer a foot of land to be possessed by others. Further, the prophet proceeds, and says;
The dead shall not praise the Lord, nor yet all they which go down into silence. The mind of the suppliant is, that God would spare the godly men; lest they being consumed, there should be a want of such, as would set forth the praise of God. But thou wilt say; If the senses of souls, and the life of them that be departed be taken away, will there be a want of such as should praise God? True in very deed it is, that in heaven there will be no want. But he hath appointed to receive fame and praise, not only in another world, but even here also upon the earth: which will not come to pass, if the godly be consumed by the wicked. And God hath so ordained this, as he brought forth man for this end. Otherwise he gave also the earth unto cattle, unto lions, and also to serpents, flies, and creeping beasts: for all these things are there brought up and nourished, but yet not so as men be. For we be placed in the world, that we should
publish and set forth God: this cannot the dead do here, seeing they be far from this world. And therefore it is said; The dead shall not praise the Lord; namely, upon the earth.
Indeed brute beasts, and dumb cattle, have their abiding upon the earth, and therein are fed and nourished; but they were made for the behoove of man: but unto this manner of end they are not advanced; because they are not so endued with reason, as they can give thanks, call upon and celebrate the name of God. Hereby let us gather, that the earth is given unto men: not to the intent that they should rashly abuse the same, and that they should devour the good things thereof like unto brute beasts; but celebrate and extol the name of God, even as they are continually invited by his benefits. Which being only done by the godly sort, if they be oppressed by tyrants and wicked persons; who shall remain to declare and sing out the praises of God? The wicked do blaspheme the name of God: so far is it off, that they magnify & extol it. The repetition of the word; namely [Heaven of heavens] does betoken a certain famous and excellent region of the heavens, wherein God and Christ dwell with the saints.
72. But let us come unto Ecclesiastes, where, in the third chapter it is written; that Men and cattle have one manner of end, both the one and the other do die, and they have all one manner of spirit or breath: and who knows whether the spirit of the sons of Adam goes upward, and the spirit of beasts goes downward? He had said a little before, that the successes of the godly and of the wicked are all one; and that thereby it comes to pass, that no man knows by the outward fortunes and events of men, who are beloved of God, and who are hated. But now he compares man with cattle, affirming that the conditions and qualities of them all are one and the same. But these must we distinguish, because some are general, and some are special.
As to the special, the conditions are not all one in every sort: for
cattle are four-footed, but men are two-footed; the cattle are without speech, but man does speak; cattle are not capable of vices and virtues, but men are garnished with virtues, and polluted with vices.
Wherefore Solomon, in that place, treats of general qualities, as well of men, as of beasts. For as men are born and bred up, so it happens with cattle: as those are dissolved into ashes and elements, so does it happen unto men, as touching the body: as beasts are fed with meat, and quench thirst with drink, and engender their young ones: so do men likewise.
And whereas it is said, that the spirit as well of the one as the other is one, that must not be referred to the soul: as though Solomon judged, that all men have but one soul; as Averroes, and other of the Peripatetics did think. But by the spirit he understands the wind or breath: for brute beasts and men breathe all in one air. Indeed the spirit of man goes upward, and the breath of beasts downward: but who knows this? Who is able to prove it by strong natural reasons? It is not denied by Solomon, that these things happen; but he says, that the knowledge and understanding of these things are scarcely, or not at all extant among men, as touching natural principles. And whereas he says; Who knows? He (as Jerome interprets) shows a difficulty: not an utter impossibility. For Socrates, Plato, Pythagoras, and some other philosophers, attained after a sort to the knowledge of immortality of souls; by what means I stand not to prove. In the same book of Ecclesiastes, the ninth chapter, it is written; In the grave that thou goest unto, there is neither work, cogitation, knowledge, nor wisdom, etc. These things (as Jerome says) pertain unto the good works, whereby it is the part of the faithful to approve themselves unto God, while they live in this world; because in the other life they shall have no place. In this life must we believe the word of God, that we may be justified; here repentance must be taken in hand; here the sacraments must be received; here alms must
be bestowed: because after death, there is no place reserved for these actions. And thus spoke Christ in the Gospel of John; Now work ye while it is day, otherwise the night will come, wherein no man can work. Gregorius Neocaesariensis refers the places, which we have alleged out of Ecclesiastes, unto Solomon, who wrote these things of himself. Because, when he gave himself to pleasures, he in a manner felt his mind to grow beastly, and to be infected with these cogitations; namely, that the end of man and beasts should be all one; that after this life, in another world, there remains not either cogitation, or work, or wisdom, or knowledge. And assuredly it comes to pass, that they, which are occupied in such beastly cogitations, do eftsoons every day burn in the lusts of delights, and do more and more grow beastly. So as this interpreter does not think, that these things were approved by Solomon, whom he thinks to make a report of the things, which he affected of old, and of which he repented: because this book of Ecclesiastes is accounted among the Jews; The Repentance of Solomon. Wherefore the voluptuous and delicate men, to confirm themselves in their beastliness, do say, that as well men as beasts do die, that there shall nothing remain after this life. Let us use therefore no measure in carnal and earthly delights: and (as Paul said; ) Let us eat and drink, for tomorrow we shall die.
Also Olympiodorus an interpreter of the book of Ecclesiastes says; that First these things do belong unto the life of the body; wherein
(as it has been said) many qualities are common, as well to men as beasts. Secondly, that they who bend themselves wholly to pleasures and delights, do rather approach to the nature of brute beasts. And therefore he will have us here to be admonished, that we should withdraw ourselves from these things, lest we in our manners degenerate into brute beasts, whereas we are made unto the image of God, and ordained to become one day like unto angels. Lastly, he
interprets them to be men, who rightly use reason; but those to be beasts, who have utterly addicted themselves to flesh and affections.
But who (says he) knows those men, who belong unto the one sort, or those who belong unto the other; seeing the conditions of men are secret and hidden? So as it may be, that Solomon spoke these things under the person of voluptuous men; or else (as it seemed to Gregorius Neocaesariensis) he had in remembrance his own person.
73. Job, in the 14th chapter, seems to depict humans in a worse condition than trees cut down, rivers, and the sea. For a tree cut down, springs again and returns to its former state. And rivers, though they may be emptied of their waters due to heat, are abundantly restored. Similarly, the sea, though it departs from the dry land every six hours, covers it again. But it doesn't happen like that with humans when they die; they do not return, nor are they restored to their former state. Job laments these things, which indeed seem true if one considers man in his own nature, without the word of God or Christ. However, if we consider that even Job himself, who was entangled in these things, found a balm wherein, being washed, he not only revived but returned from death to life, then we must interpret differently. It's also worth noting that there is a limited time during which the dead do not return to life; it is written there: "Until heaven passes away," indicating the end of the world. Job does not deny that men shall rise again after heaven has passed away.
Moreover, he seems to affirm this more strongly when he compares death to sleep and mentions men who will be awakened. Sleep is not perpetual; it is ordained to be limited by waking. He adds in the same place, "Who will bring it about that you will hide me in the grave until your wrath is over?" By this form of speaking, he shows that there will be an end to God's wrath and that death will once have
an end. He more plainly states, "And to appoint a time when you may remember me." He bears record afterward that he waits for renewal.
He then says straightaway, "You shall call me, and I will answer you," indicating that rising from the dead, he will stretch forth his right hand to his own workmanship. Some have even interpreted this as an argument from the lesser to the greater, asking, "Shall a tree cut down, a river, and the sea be restored to their former state, and man not attain thereto?" It is not likely, considering that man is far better than these things, and God regards him no less.
Undoubtedly, Ibn-Ezra acknowledges that the resurrection is understood in that place. However, some things seem more difficult, such as those spoken in the 7th chapter of the same book, where he says, "My eye shall not return to see good things." However, this must be understood concerning the good things that pertain to this life. After the resurrection, the dead will not return to eat, drink, or beget children as they did before in their previous life. Furthermore, he says, "The eye shall see me no more," suggesting that after this world, there will be no bargains, covenants, or intercourse between men as there was before. To this, he adds, "The cloud is gone and does not return; so he who descends into the pit does not ascend, nor does he return to his own house, nor does he know his own place anymore."
74. These things (as I have hitherto warned) are spoken regarding the strength of nature: and if a man is considered without God and Christ, as he is in his own corrupt and imperfect nature; and also, if death and hell are weighed as they indeed are. For these things cannot be overcome by natural strength. Therefore, it is said that in hell there is no redemption because no man, by the help of man or by the power of nature, can be called back from there. But if we embrace
Christ with perfect faith, since he overcame sin, death, and hell, we
have great redemption in him. In the book of Samuel, we read that it is God who leads us down to hell and brings us back again. We must not overlook the similitude which Job uses of the cloud, which suddenly goes away, noting the shortness of our life. Just as James did in his epistle when he said, "What is your life? It is even a vapor that appears for a little while." Afterward, he says, "It shall not return to its own home," which means that the conditions of this life shall not be received again after the resurrection; that is, no one shall return to being a prince, householder, husbandman, citizen, or in any other state. Ibn-Ezra also did not deny that by this passage, the resurrection of the dead is not disproved.
Another argument was brought out of the words of Daniel; because he wrote that many should rise again, and did not say "All," which raised a suspicion that he might make the resurrection particular, and not universal, as it is shown to be. However, we explained this saying of his, declaring that he might not say "All," since many are to be found alive on the last day who shall not die but be changed.
Nevertheless, the prophet in that place touched on the resurrection, both of the godly and the wicked, when he said, "Some shall rise unto ignominy, and others unto glory, and that everlasting." Neither is it an obstacle that is spoken in the psalm; namely, that "The wicked shall not rise in judgment," because he is discussing the cause and not the nature and substance of them. They shall not stand, but their cause shall be overthrown, for they shall not be acquitted at the tribunal seat of God but condemned. These are the answers we have made to the objections, and according to our promise, we have explained the principal points of this treatise. Now, it remains that we earnestly endeavor while we live here to have a part in the first resurrection: ensuring that our faith is excellent, our charity fervent and effectual, our hope firm and constant, and that our actions, both inward and outward, are Christian and well-ordered, and that we
subdue the wicked motions and affections of the flesh; altogether conforming our will and mind to the law of God. By performing these, we shall obtain that latter and blessed resurrection after the former.
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MONERGISM BOOKS
Of the Resurrection by Peter Martyr Vermigli, Copyright © 2024 All rights reserved under International and Pan-American Copyright
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Or 97068.
Table of Contents The Resurrection Can Souls Be Perfectly Blessed if they are Coupled Again to their
Bodies?
Shall that which was Fallen to Stand up Again?
Does the Resurrection Pertain to the Body or to the Soul?
Two Sorts of Resurrection The Testimonies of the Word of God Confirm Resurrection
The Book of Job The Judgment of the Fathers Daniel and the Prophets Testimonies of the New Testament Causes of the Resurrection Properties and Conditions of the Bodies, which Shall be Raised up
Origin Responding to Objections