Two Sorts of Resurrection
respect after a sort to die: so on the other side, when it returns to form and direct the same, it may as touching these things be said after a sort to rise again. Another cause is, that even the souls are said to fall: so as if it be his property to rise again which hath fallen, they also, seeing after a sort they fall, may be understood to rise.
Therefore Paul said unto the Colossians; If ye have risen together with Christ, savor ye of things that be from above. Now is there any doubt but he speaketh of the resurrection of souls? For they as yet lived, to whom he wrote. Unto the Romans also he saith; If Christ be risen by the glory of His father, so walk ye also in newness of life.
And unto the Ephesians; Rise from the dead, rise, and Christ shall illuminate thee. And in the book of Ecclesiasticus, the second chapter; Shrink not away from God, that ye fall not. Again; He that standeth, let him take heed he fall not. And unto the Romans, as touching the not judging of another man's servant, it is written; He standeth or falleth to his own master. Seeing therefore, that all these places are referred to souls, it seems, that both falling and resurrection belong unto them. These things are true, but yet it must be understood, that in the holy scriptures there is put two sorts of resurrection; namely, a former and a latter. In the first, we rise in the soul from sin; but in the latter, the body is restored. Now at this time we speak of the latter; therefore said we, that the same is proper unto the body. And even as in that former, the soul rises again, and not the body: so in the latter, the body rises, and not the soul.
Two Sorts of Resurrection 14. These two sorts of resurrection we gather, not only from the book of the Apocalypse, where they are pronounced blessed, which have their part in the first resurrection: but we learn it also from the
Gospel of John, where in the fifth chapter both are joined together in one place. First, Christ spoke there of the former resurrection when he said, "The time cometh, and now is, when the dead shall hear the voice of the Son of God, and they that believe it, shall live." That these words belong unto the first resurrection, it sufficiently appears, in that he says; "The time will come, and now is." But there is no man will say, that the hour of the latter resurrection was then present. So as then he meant, that those dead should live again if they believed in the Son of God, who for their sins were destitute of the spiritual life of souls: of whom Christ said in another place; "Let the dead bury their dead." And to the Ephesians, it is written; "When ye were dead in your offenses and sins." And to Timothy it is written of widows;
"She that is truly a widow, continues still in prayers, and supplications before the Lord: but she that lives in worldly pleasures, she is dead while she yet lives." Undoubtedly before justification by faith, we are all dead in original sin; or else in those sins, which we of our own accord have added by our choice, and we have altogether need of this resurrection from death. But between the first resurrection and the latter, there is very much difference; because the first belongs unto the elect only, and unto them which shall perpetually be made blessed: but the latter belongs unto all, as well miserable as blessed. Of the which resurrection, Christ added in the same place of John, saying; "And marvel ye not, for the time will come, when they that be in their graves, shall hear the voice of the Son of God, & shall come forth: they that have done well, into the resurrection of life; and they that have done ill, into the resurrection of judgment." Here there is mention made of graves, that is, of sepulchers. Further he says, "The time will come," and said not, that it is already come. Wherefore, as there is appointed a first and second death, so is there also appointed a first and second resurrection. But we (as it has been already said) do only treat at this present of the latter.
15. Thus it has been shown that the resurrection of the dead is an action of those kinds of things, which consist of miracle, and not of nature. He then that shall demand whether it be natural; we will answer him after this manner. As touching the form, the which I said is a joining together of the soul with the body: the name of natural is not to be refused; for it is agreeable to the nature of man, that the soul should be joined to the body. But if we consider the efficient cause, and the mean: those things do utterly go beyond nature.
Whereby it comes to pass, that we may easily answer to the third point of this treatise, wherein it was demanded; Whether, for the resurrection of the dead, there might be natural reasons given, and demonstrations made. After this manner, I say, seeing the thing itself surpasses all the power of nature; there can be no reasons made for this kind. Indeed, there are some reasons of force great enough: but if they are diligently examined, they are probable arguments; yet respecting the nature of things, they are not necessary. And to make the matter more plain, we must understand that demonstrations are twofold. For there are some which resolve their questions into principles, which are known by themselves at the first sight in the nature of things: but there are very few reasons of this kind, so as a certain few only can be shown in the Mathematics.
Others there are, which although they consist not of propositions known at the first, and by themselves; yet the propositions, whereby they conclude, may resolve into those things which are truly and of themselves known. And again, there are certain arguments, which consist of true and necessary principles; but yet not evident in that science which uses them: but such as are shown and truly known in a higher and more worthy faculty. This kind of science is commonly called Subalternate, that is, which succeeds by turn. For a Musician shows and concludes some things of harmony and sounds, which he showed and made out of certain principles in Arithmetic: which kind
of argument is demonstrative, yet to him that knows both the sciences; namely, Arithmetic and Music. But to him that is only a Musician, it cannot be called a demonstration; seeing thereof is made no resolution into principles that are known at the first, and by themselves. Even so is it in the reasons concerning the resurrection of the dead. Many reasons for the same are brought of natural propositions, which are very probable: but if the principles of them are examined, natural men, and such as only respect the nature of things, shall not be convinced because they cannot see a resolution unto supernatural causes, which may prove a conclusion, and constantly approve the same. But godly men, when they refer these propositions unto the word of God, and in their resolution fortify and confirm them thereby, they have them for demonstrations, which indeed proceed not from natural knowledge, but from faith, which altogether depends on divine Oracles.
16. But by what ways the philosophers, and they who lean only on natural reason, do set themselves against the reasons, which are drawn forth of natural principles, must now be declared. And now to begin with those reasons, which seem to have more strength than the rest. First, they say, that a thing imperfect is not capable of perfect felicity; But the soul being separated from the body, is maimed and imperfect; Therefore the soul, for obtaining of felicity, must be again joined to the body. This argument the philosophers answer two manner of ways: for either they would say, that the part which is pulled from the other, is imperfect; forsomuch as it receives some benefit and perfection from that other: but that this is the nature of the soul, that it gives her good things to the body, when as yet it receives nothing of it, either of perfection, or profit; therefore the absence of the body is no hindrance to the full felicity of the soul. Or else they would adder, that unto the perfect blessedness of the soul, it is sufficient, that the last good thing be present with it, whereby it
perfectly understands the same, and does embrace it with singular delight: and that the body is not needful thereunto. But to the faithful, the reason that is brought is confirmed by the scriptures, because there they learn, that soul and body together are cast by God into hell: but if he does so as touching punishments, it follows, that he does so as touching rewards.
Another argument is framed after this sort; Whatsoever shall be against nature, is not perpetual; But it is against the soul of man, that it should continue severed from the body: but it continues, seeing it is immortal, and falls not together with the body. And as it is a natural thing unto it, to be the form of the body; so is it against the nature thereof to be severed from the same. If this cannot be perpetual, there remains nothing else, but that it be again united to the body. Unto this reason first the Ethnics would say, that that which is taken for a certain and evident thing, is unto the light of nature obscure; namely, that the soul after death remains and is immortal: for noble philosophers, not a few, judged far otherwise.
Yea, and by very learned men; to wit, Tertullian; and Gregory Nazianzen, it is ascribed unto Aristotle himself, that he thought the soul of man to be mortal. And Alexander Aphrodysaeus, no mean
Peripatetike, was of this opinion. And Averroes taught in the School of the Peripatetics, that There is only one human intelligence, which by conceits is adjoined unto every man. Wherefore this principle that is assumed; to wit, that the soul after death remains uncorrupt, seeing it is a doubt, and depends not of things, which of themselves be known and evident in the nature of things: the argument that is built thereupon, staggers, and cannot be counted firm.
For Avicenna in his Metaphysics says, that The soul is therefore joined to the body; because through the outward senses, it may procure unto itself both inward knowledge and sciences of things,
which when it has once obtained, there is no need to resort again to that conjunction. Others confute this reason more subtlety; saying, that it is against nature, not to be continual, when the originals of the restitution thereof remain in the nature of things. But if these are utterly abolished, restitution is not to be looked for. And that which they have alleged, they set forth with an indifferent plain similitude;
A tree (say they) being cut off, lies along against his nature; which nevertheless is restored, if the roots remaining be quick; because it springs and grows again but if the roots be altogether plucked up, the destruction shall be perpetual. Whereby they affirm, that the soul, being pulled away from the body, does sufficiently understand, that in the nature of things there is no more extant the beginnings of this conjunction to be made again; and that therefore it is not affected with the desire thereof, because the chief of our will is not carried to things impossible. Thus widowed Ethnics answer to the reason that is brought. But the faithful use the same reason, and comfort themselves, in confirming it by the word of God; whereby the immortality of our soul after death is confirmed: and free power of uniting it with the body is granted to be in God.
17. The third reason is wont to be drawn from the justice of God, which must render punishments and rewards for those things, which be done in this life by the body: for because it cannot seem just, that seeing these two, the soul and the body being joined both together, did either right or wrong, only one of them should either be punished or rewarded. Hereto the philosophers would answer, that it appeareth not to them, that the world is so governed of God by justice that rewardeth and punisheth; as it hath consideration of every particular person, in giving to each one either rewards or punishments. Perhaps they would grant, that as touching the firm and constant motions of the heavens, there is a certain providence: so would they also do, as touching the preservation of kinds: but they
would deny it to be had as concerning every particular. Further, they would add, that there be rewards and punishments enough used in those very actions good and evil: for in well doing, there is a wonderful joyfulness of conscience, which excelleth all outward rewards. And again, in doing wickedly men are wonderfully vexed: neither can they escape the butchery of conscience, which is misery and unhappiness enough for the punishment of them.
At length they would affirm, that it is sufficient, while the soul itself either receives rewards, or suffers punishments: and that there is no need, that these things should be done unto the body; because it is not the principal cause of actions, but only the instrument. And there may be a similitude brought of artificers, unto whom only is given a reward, if they have made a fair web, or built a fair house: but unto the instruments, which they used, either in weaving or in building, there is no recompense made. The which instruments receive not the same punishment or loss, if the work have in success: Neither will any man break a poisoned pot, because some have perished by drinking out of the same; especially if it shall be a precious and beautiful vessel. Neither do men break or cast away the sword, wherewith any man is slain; forsomuch as these be instruments, but not special causes. Howbeit, wrath is sometimes so outrageous, as cups envenomed are broken, and swords cast away. Wherefore, seeing both the one thing and the other may be, and sometime doth happen; the argument will be probable, but not necessary.
But as concerning that, which belongeth unto instruments, it seemeth that there must be a distinction made; to wit, that some instruments are conjoined, and some dissevered. Doubtless, the body is an instrument of the soul; but is joined unto it: so as it is no marvel, if it bear away with it both punishment and profit. For we see, even while we live here, that the hands are cut off, that the eyes
of wicked men are put out. Notwithstanding all this, it must not be forgotten, that this reason, which is taken of the justice and judgment of God, is not general: because infants also shall be raised up, who for all this shall not have need to yield a reckoning of the works, which they did by the body. But yet Paul seemeth to confirm this argument, saying in the 15th chapter to the Corinthians, when he had confirmed the resurrection of the bodies; Therefore my beloved brethren, be ye steadfast and constant, abounding in every good work, knowing that your labor shall not be unprofitable before the Lord. But labor is common, as well to the mind, as to the body: therefore profit shall redound to them both. And this kind of argument well-near all the fathers used. I have already declared those, which were of the greatest force: now will I come to other arguments, which are more feeble; wherein is perceived no proof of resurrection, but a certain show of the same.
18. Days (say they) do daily as we see pass away and return; but in very deed yesterday is not the same in number with this day. Also there is brought a similitude of herbs and trees; these things seem in the winter season to be dead, but when the springtime cometh, they bud forth again, they be garnished with leaves, they put forth flowers, and lastly bring forth fruit. But it must be understood, that they were not utterly dead in the winter season: for there remaineth life still in them, although it lay secret. But thereunto it might be answered, that the life also of man, after death, is not utterly taken away; because it still remaineth in the souls that be alive. And certainly Paul in the first epistle to the Corinthians, the 15th chapter, useth after a sort this reason, and showeth, that after corruption, reviving is obtained, while he saith; That which thou sowest, is not quickened, unless it first die. He thereby also showeth the variety of conditions of new fruit, when the seed is first thrown: for thou (saith he) dost sow a grain of wheat, or some other seed: God giveth a body
to it, as pleaseth him. Then, if oftentimes there happen a renewing in creatures; what shall be done unto man, who is of much more value before God, than are trees or hay? For all those things were made for man.
They borrow also a similitude from the bird of India, which is called a Phoenix, the which is properly described by Lactantius, in what sort she dieth, and is renewed. Also there be testimonies taken from the Sibyls, by whom the resurrection of the dead is confirmed. And least anything should want, there are wound in the inventions of the poets; who say, that Hippolytus and Aesculapius were in old time raised from the dead. And so they say that these men for this cause fabled of such things; because this opinion of the resurrection was taught in old time by the fathers, the which by these is transformed, or rather deformed by their fond verses. Howbeit, this is not necessary; because not all things, which they feigned, were invented and taught by the godly fathers: for they wrote and fabled certain things of the Centaurs, Harpies, and Chimeras, which were never devised by the godly. Besides this, there is brought in the image of sleepers, the which is common with us. When a man sleepeth, he ceaseth from actions, he walketh not, he doth nothing: the same being afterward awaked, returneth straightway to his former business. And the similitude is allowed by a form of speech used in the scriptures, which calleth death a sleep: and dead men they call sleepers. Again, the unbelief of men is reproved, who mistrust, that the bodies of men shall from corrupt ashes be restored again: seeing they perceive oftentimes, that of corrupt and putrefied matter, sundry kinds of beasts are brought forth; to wit, mice, moles, frogs, and worms: and out of the caves of the earth are many times gathered most orient precious stones. And who seeth in seed, those things which in process of time are reaped thereof? For the seed of living creatures, is as it were a drop or trickle of an unshapen humor,
wherein may not appear either hands, feet, ears, eyes, head, and other such like.
And to speak of the berry of the vine, it hath so very small and slender a body, as it can scarcely be fastened between two little fingers. In what part of the same are the roots and the bodies of the roots, and the intricating of the branches? Where are the shadows of the vine leaves? Where is the beauty of the clusters? And whereas it is but a very dry seed, yet from thence doth come presses abounding with the most plentiful liquor of wine. These things do daily come to pass in nature. Wherefore we must consider, that how often as bodies must be put into sepulchers; so often is the seed of the resurrection committed to the furrows, to be renewed again. Some of the dead have been raised up again by the prophets, by Christ, and by the apostles: yea and it is reported of some godly men, which restored brute beasts unto their former life. It is written of Sylvester, that he restored to life a dead bull. And they say that Saint German called to life his ass that died, and a calf which his family had eaten.
But thou wilt say, that these things be forged: I will not deny it; for many things are mingled among the lives of the saints, which although they should be granted to be true, yet must we not of necessity yield, that those brute beasts were restored to the same quantity, for it might be, that not the very same, but their like were represented. Yet can I not say, that this were impossible to be done by the power of God; for he that made man of nothing, is able out of doubt to renew those things. Gregory, in his sixth treatise of his morals, wrote, that it should be evident unto all men, that it is much more hard to create those things, which have not been, than to repair those that had been.
19. Moreover, it is in God to be able to do all those things, which (as they speak in the schools) contain not in themselves a plain
introduction one to the other: for otherwise, those things, when they take away and destroy one another; it is impossible that they should consist together. Yet this hath not diminished anything of the omnipotency of God: for God is almighty, though he cannot either sin, or deny himself, or bring to pass that those things, which be past, should not be past; neither make that man's body, while it is, should not be a body; and that the number of three should not be three: because these be not impossible things by defect in him, but by reason of the very contrariety of things. But the resurrection of the dead belongeth not unto this kind: for as concerning souls, they perish not; but they remain alive together with their powers and human properties. So as they which are dead, may after a sort be said to be alive in their propriety and original. Which Gregory Magnus, out of the history of Job, confirmeth after this manner; Therein it is taught, that all things were restored unto him twofold: at the first he had seven thousand sheep, there were restored unto him fourteen thousand: he had three thousand camels [afterward] he possessed six thousand: but yet he begat but seven sons, and three daughters.
But it is understood, that the number of children also was doubled, because (as Gregory saith) these seven first remained still safe with God, wherefore it might be said, that he had fourteen.
Seeing the matter is after this sort, all the difficulty of the resurrection seemeth to be in the resurrection of the body: for when the same is dead, and that in such sort as there appeareth not so much as the steps thereof; it seemeth impossible to be repaired.
Howbeit, seeing it is not gone into nothing, but dissolved into elements, or (as the philosophers speak) into the first matter; therefore it must not be denied, but that it may be framed again of the same matter, and of the same elements. Yea, and the very substance of beasts, albeit they are extinguished by death, yet are they not reduced to nothing. So then, through the power of God, they