The Hope of the Faithful, Part 2
¶The ſecond part, ENTREATING OF our bodies.
CHAP. 13. Of the true Reſurrection of oure Fleshe.
NOwe commeth it to the poynt, that we muſt alſo ſpeake of the true raiſing vp of our bodies, or reſurrection of this our fleſh: for the ſame foloweth out of the reſurrection and aſcenſion of oure Lorde Ieſus Chriſt. This worde (to riſe vp) as Tertullian De Reſurrectione carnis declareth, extendeth to nothing more, thē vntounto that which was falne. For nothing cā ariſe, ſaue onelyonly it that fell. For when a thing was falne, and ſtandeth vp againe, we ſay, it is riſen, for aſmuch as this terme, to riſe vp, hath a relacion. S. Paule vſeth the word Aniſtemi which ſignifieth to erecte, to riſe vp, to ſet vp againe, and to ſtand. Egeromai ex hypnou, I riſe vp and awake frō ſlepe. The Hebrues vſe ye worde kum, which ſignifieth, not onli to riſe vp, but alſo to endure to continue, and to remaine vpright.
Ioſua. 7.For in the booke of Ioſua we read: the childrē of Iſrael coulde not ſtande before their enemies, that is, they might not endure & continue before them. Furthermore in the boke of Geneſis: eueryevery thing was deſtroyed that remained (yt is,Gene. 7 whatſoeuer there was, and ſtode vprighte or erected it ſelfe) vponupon the face of the earthe.
Heereof it commeth, that to ſtande vp, and to rayſe vp, is called the immortality, or the euerlaſting and perpetuall continuance of the ſoule.
As whan the Lord ſaith in the goſpel of Iohn: I will raiſe him vp at the laſt daye.Iohn. 6 For if by the laſt day the houre of eueryevery mans death be vnderſtand, then dothe the Lord raiſe vp (that is, he preſerueth) the ſoule in the ſtate, yt it dieth not, neither periſheth in death: nowe if by the laſt day, be vnderſtand domes day, then raiſeth he vp the body from ye earth at the laſte daye in the generall iudgement.
Therfore the words, to ſtand vp & raiſe vp, ſignify eyther the conſeruation of a thing, which is, that it be not deſtroyed and peariſhe: or elſe the reſtoring of a thing, that was fallen to hys right caſe and eſtate againe.
CHAP. 14. Our flesh, or body it ſelf, shal riſe againe, though it be hard to beleue, and vvhat the flesh or body is.
NOwe will we ſpeake alſo of theſe termes, fleſhe & body, or corps. We beleeue the reſurrection of the body or fleſh. The ſcripture commōly calleth it the reſurrection of the dead: to declare euidentli, that the reſurrection muſt not be referred to the ſoule, nor to the ſpirite, but directly vntounto the body and to the fleſhe. Cyprianus or Ruffinus ſayth, that the church towardes the Weſt, did expreſſe & knowledge the article in the holy Apoſtolical Crede, after this maner: I beleue the reſurrection of the fleſh. And ſo they added ther vntounto manifeſtly this term (the) to the intent that no man ſhould vnderſtand any other fleſh, ſaue only the ſame natural and eſſenciall fleſh, which we cary about. So ſaithe Auguſtine alſo in the boke of the Articles of ye Crede: yt ſame viſible, which properly is called fleſhe, ſhall without all dout & aſſuredly riſe vp againe.
Me thinketh that Paule the Apoſtle minded to poynte vntounto the fleſhe, as with a finger, and therefore ſayde:1. Cor. 15. this corruptible muſt put on incorruption.
With the terme (this) poynteth he as wt a finger vntounto our fleſhe.
Holy Hierome forceth and cō pelleth Iohn, the biſhop of Hieruſalem, to confeſſe and knowledge the reſurrection, not onelyonly of the body, but alſo of the fleſh, and ſayeth: the fleſh and the body are two things.
EueryEvery fleſh is a body,VVhat the bodye or corpes is called of the Latiniſtes. but eueryevery body is not fleſhe: namely, a wal is a body, but fleſh it is not.
For fleſhe is properly called a ſubſtaunce of blonde, ſynowes, bones and vaines ſet together. As for a body, though the name thereof alſo be vſed for fleſh, and moſt part for a ſubſtance yt may be ſene or handled, yet it betokeneth ſometime a ſubtile ſtate, yt can neither be handled nor ſene. As namely, the aire.It is harde to beleue the reſurrection. But at all times it hath bene a hard thing for man to beleue, that ye bodies which are buried & reſolued to corruption, ſhuld wholely, without imperfection or blemiſhe, be brought againe, and reſtored.
Therfore the Athenians, whā they heard of the holy Apoſtle, the reſurrection of the dead, thei mocked and laughed his doctrin to ſcorne.
For who wold lightly credite that the bodies, which nowe are corrupt & returned to earthe, o… otherwiſe torne, and deuoured o… wild beaſtes & foules, yea ſonn… time brēt and brought to aſhes, or drowned with water, ſhould perfectly be brought again, an… wholy reſtored? But God, willing to make that eaſy & lighte, which is harde vntounto vsus, hathe i… the reſurrection of our Lord Ieſus Chriſt ſet before our eies an open, plain, and ſure trial, declaration or euidēce of the true vndouted reſurrection: whervnto, as to an enſample & ſure ſtrēgth of the reſurrection, we ought to hauehave reſpect, aſmuch and as oft as we thinke vponupon it, and wonder howe our bodies ſhould riſe againe.
Therfore with ſo many teſtimonies and arguments hauehave I declared afore, that Chriſte our Lorde with his owne body roſe truly againe from death. He caried vp Helias alſo liuing body and ſoule into heauen, and mani …ne raiſed he vp from the deade, that we concerning the reſurrection of the dead, ſhould hauehave vtterly no doubt at all.
Finally, with plain & euident teſtimonies of ye ſcripture, hath he opened and ſhewed as I now wil declare: which teſtimonies and arguments truly do teache, yt the fleſh of men ſhal riſe again from the dead: that is, that oure bodies ſhal at ye laſt day be truly raiſed vp vntounto iudgement. Holy Iob ſaith thus in the .19. Chapter:The true reſurrection of the flesh proued. O that my words now were wrytten: O that they wer put in a boke: wold God they wer grauen with an iron pē in Lede, or in ſtone to continue. For I am ſure that my redemer liueth, & that he ſhall ſtande ouer the duſt (or earth) in the later dai: that I ſhalbe clothed againe wyth this ſkin, & ſee God in my fleſh. Yea I my ſelfe (or for my ſelfe) ſhall beholde him, not with other, but with theſe ſame eies. Mi reines are conſumed within me. Iobs aduerſaries complained of him,Antagoniſtai Iob. as though he knewe not God, & as though he ſet nothīg by him. VponUpon this great ſlander & blaſphemy, he anſwereth, and declareth his faith, deſiring that hys belefe were wrytten in Lede, & in hard ſtone: that is, he wiſheth his faithe to be knowne to thoſe that come after, which he alſo declareth with few words, after this maner: I am of you cōplained vponupon & accuſed, as though I knew not God: now do I know right well in my heart, yea & I beleue, & am certified aſſuredly, that my redemer or auenger liueth. Here Iob vſeth an Hebrue worde called Goel, which ſome expounde a redemer: it ſignifieth a reſcuer & an auenger, ſuch one as is a more frend of oures, ſuch as were they, to whome in the law of the Iewes, it apperteined to redeme the goods and to reſcue them, as we may learn farther out of Ruthe, and of the fourth boke of Moſes:Ruth. 4. Num. 35. and with the aforeſaide name Goel, dothe Iob ſet forth and ſpecify ye Meſſias our Lord Ieſus Chriſt, that he liueth: namely, that he is the true liuing God, the life & reſurrection of men, and that he is alſo the reſcuer and auēger, doutleſſe euen the ſame that is oure very nere frend: namely a very true mā, ſuch one as hath taken our own fleſh & bloud vponupon him, ſuffered death, & with his death hath made vsus liuing.
Moreouer he ſaith: at the laſt ſhall he ſtand ouer the duſt. For our Lorde Ieſus, with his very true body, ſhall come at the laſt day to iudge, and then ſhall he ſtand ouer the duſt. This ſaying declareth euidently, that he will vndertake and doe ſomewhat: namely, that he ſhall put to his mighty hand, ſo order and bring to paſſe, that the duſt ſhall come to life againe. The duſt calleth he here our fleſh,Gene. 3. and that according to the ſcripture. And wyth this doth he wonderfull well expreſſe ye truth of our fleſh: namely, that our very owne true fleſh ſhall riſe againe.
For he will certify vsus, yt euen the very ſame bodi, which at the firſt was made of duſt, and now into duſt is ſowne, & thorow the corruption is becom duſt agaī, yea euen that ſame very body & none other, ſhalbe raiſed vp.
But to the intent that no man ſhuld draw or referre the duſt to any other thing, thē to the body of mā: It foloweth moreouer in holy Iob, that after they (namely the father, the ſon, & the holy goſt) hauehave with my ſkin (not wt a ſtraunge, but with mine owne ſkin) clothed the body, euē mine owne body, which I nowe hauehave called duſt (& therby vnderſtandeth he the fleſhe, the ſinowes & the bones) then ſhall I ſee God in my fleſh: that is, fully and perfectly ſhall I be reſtored & made whole again. For to ſee God, is nothing els but to be partaker of eternall ioy & ſaluation. And to ſe god in, or frō out of, yt fleſh, is to be taken vp corporally into euerlaſting ioy. Beſides this, he dothe yet more euidently expreſſe the perfectneſſe of the reſurrection of the fleſh, and faith: Whom I for my ſelfe ſhal ſee (yt is, to my commodity and ſaluation) mine eies ſhal ſee him, euē I my ſelfe ſhal ſe him, and none other for me. In ye which words it is principalli to be noted, that he ſayth, I ſhal ſe him, yea euē I my ſelfe. Then, mine eyes ſhall ſee him. Finally, I and els none other. As he wold ſay: euen I ye now hauehave true fleſh and bone, & loke nowe vponupon you wyth mine eyes, ſhall wt the very ſame eyes beholde God alſo. Therefore in the reſurrection of the deade, we ſhal, wt the eſſenciall ſubſtance & nature, be euen the ſame that we were before deathe: namely we ſhal hauehave our members, as hed, eyes, bones, belly, armes, legs, hands, fete. &c. Now wher this diſtinction is, there muſt be alſo circumſcription, there muſt the ſame hauehave compace and limits. It followeth yet farther in Iob: my reines (namely my deſire & luſt) are waſted away and cōſumed within me: that is, wyth in me, namely in my hart, are ceaſed all other deſires, luſtes and pleaſures, in compariſon of this my hope towards the reſurrection: yea in compariſon thereof, thei al are nothing, neither worthy to be eſtemed. For in the only Reſurrection reſteth all my hope and delite.
So ſayde Paule alſo: I hauehave counted all things but loſſe, and do iudge them but dunge,Phillip. 3. that I mighte winne Chriſt, to knowe him, and the vertue of his reſurrection.
And therfore the olde tranſlator of the boke of Iob hath euill interpreted theſe wordes after the ſenſe: this hope is layed vp in my hart.
After all this, dothe holy Io… adde herevnto, that maketh the vnderſtanding perfect, and concludeth his ſaying, thus: Seing I this knowledge & cōfes, why holde ye me for vngodly? Why do ye perſecute me and vexe me thus with ſpiteful wordes of reproche and ſlaunder? Yet is the roote of the worde found in me. And he calleth the roote of the worde, the right foundation and grounde of godlineſſe. As if he woulde ſay: foraſmuche as the true head article of ſaluation is found in me.
For like as the rote geueth al vertue & ſap vntounto the tre: euen ſo is the matter of the reſurrection of the dead thorow Chriſte, the cheefeſt, greateſt, and true principal poynt of the worde and affaires of God. Repent therfore (ſayth Iob) for wrath handleth or dothe nothing righte, but rather prouoketh god vntounto vengeance. The prophet Eſay in his twenty ſixe chapter doth teſtifie the Reſurrection … this maner:Eſay. 26. Thy dead ſhall …e, euen wt my body ſhall they ariſe. Stand vp & be glad, ye yt reſt (or dwel) in the duſte: for the dewe of the herbes is thy dew, & the ground of tyrants ſhalt thou caſt down. Thy dead O god (ſayth the prophet) ſhal liue, nameli the ſoules of thoſe yt for thy ſake are ſlaine, and that hauehave worſhipped thee. Neuertheles, their bodies ſhall not preuent my body in the Reſurrection: but at the laſt iudgement, or vponupon domes daye ſhall they riſe againe with my body? Likewiſe ſaith alſo S. Peter, yt the ſoules of ſuche,1. Peter. 4. as died afore time, do liue with god, but with the fleſhe they ſhalbe iudged as other men. Therfore did the holy Prophet Eſay beleue & confeſſe the general reſurrection of all bodies at the laſt day. In the which Reſurrection, he openly knowledgeth, that his own bodi alſo ſhal riſe againe. Afterward bringeth he in an Archangell blowing the trōpet, and ſaying: ſtand vp & be glad, ye that reſt in the duſt. To reſt in duſt, is nothing els but a deſcription of mans body.To reſt in the duſt. For the ſoules and ſprites do not reſt or lie in duſt: but ye bodies are buried therin, & become duſt. Therfore mē, according to the ſubſtance & ſtate therof, wherin they riſe againe, are called inhabyters and I… dwellers of duſt, or ſuche as reſt in duſte.
The declareth he with a ſimilitude, how our bodies, yt putrify and corrupt, ſhal thorowe the power of God from deathe and corruption be eaſely raiſed vp againe.
The power of god, that chargeth & commaundeth vsus to riſe vp from death, doth he compare to the dew: which whā it falleth downe, quickeneth and reuiueth the dead herbes. Likewiſe alſo dothe the power of God to oure dead bodies, which it quickneth and raiſeth vp again. Contrary to this he ſetteth another ſentence, ſaying: the earth of tyrāts that is, the bodies of tyrantes …halt thou raiſe vp, O God: but …hou ſhalt caſt them downe, that …s, thou ſhalt ouerthrowe them …nto hell and eternall paine.
Moreouer, touching the true …eſurrection of oure bodyes, the …iſion of the Prophet Ezechiel …s ſo euident and plaine,Eze. 37. that it …s not nedefull to ſpeake oughte …herof.
And of this hauehave we many te…timonies and witneſſes in the Prophets, whych mighte heere …ell hauehave ſerued: but ſeing it is not neceſſary, I hauehave, becauſe of ſhortneſſe, omitted them, & now will I come to the ſentences of the new Teſtament.
The Lord ſaith: Verely, verely I ſay vntounto you:Iohn. 5. the houre ſhal come, and now it is, yt the deade ſhal heare the voice of the ſon of God, and they, that heare it, ſhal liue. And immediatly after he ſaith: the houre ſhal come, in the which all they yt are in ye graues ſhall heare his voyce, and ſhall come forth. Now is it manifeſt yt neither the ſoules nor ſprites, but the bodies are in ye graues And if other bodies ſhoulde riſe vp for oures, what needed he alwaye to make mencion of the graues: But to the intēt that he, immediatly in ye goſpell, mighte declare the euident, plain, & vn…oubted reſurrection of oure bo…ies: he forthwith, by his migh…y and wonderfull power,Iohn. 11. raiſed …p Lazarus frō death, who now …id ſtinke, and had line .4. dayes …n the graue. This maruellous …ct had the lord himſelf declared …nto Martha with theſe words: by brother ſhal riſe again. Thē …nſwered ſhe: I know yt he ſhall …ſe in the reſurrectiō at the laſt …ny. Lo how commen, manifeſt, …nd knowne vntounto eueryevery mā was …e general reſurrection of oure …odies? The Lorde ſaithe more …nto Martha: I am the reſurrection & the life, he that beleueth on me, though he were dead, yet ſhall he liue. And eueryevery one, that liueth and beleueth on me, ſhall neuer die.
But what nedeth me to collect ſo many teſtimonies of ye reſurrection of the deade, conſidering that the Apoſtles were vponupon no article more feruent and earneſt then vponupon this? He, that will alledge all the ſentences & witneſſes, muſt wryte out almoſte the whole new teſtamēt. Luke ſaith in the Actes of the Apoſtles:Actes. 4. wt greate power did the Apoſtles beare witneſſe of the reſurrection of the Lorde Ieſus Chriſte. And in ye ſame boke ſaith Paul: or the hope and reſurrection of the dead, am I iudged.Actes. 23.
And yet againe:Actes. 28. for the hope ſake of Iſrael, am I bound with this chain. In many places hath the holy Apoſtle Paule brought forth euident enſamples and teſtimonies of oure reſurrection, concerning the whych we ſhall ſpeake in due time.
He ſaith moreouer: we,2. Cor. 4. which liue, are alwayes deliuered vntounto death for Ieſus ſake, that ye life of Ieſu mighte appeare in oure mortall bodies.
What coulde he hauehave ſpoken more euident & plaine? For immediatly vponupon the ſame he ſaith thus: we hauehave beleeued, therfore hauehave we ſpoken, and know, that he, which raiſed vp the Lorde Ieſus, ſhall thorow Ieſus raiſe vsus vp alſo.
Wherefore oure true bodies, which now are mortall, ſhall verely riſe againe: howbeit after ye reſurrection, they ſhall no more be mortal but īmortal. To theſe witneſſes out of gods word, and therfore inuincible, I will nowe alſo adde the teſtimony of Ihon Damaſcene.
Iohannes Demaſcenus de orthodoxa fide. Cap. 28.The Reſurrection (ſayeth he) shall be nothing elſe, but a true coniunction of ſoule and body, and another laudable reſtitution of it that vvas fallen avvay, and brought to naughte. Therefore the ſame body that perisheth, is diſſolued and falleth a ſonder and the very ſame riſeth vp againe vndiſſoluble. For he, that in the beginning created man out of the duſt of the earth, & then brought him againe to earthe and duſte, that he vvas taken of: The ſame (I ſay) is mighty and of povver according to his vvorde, to raiſe vp the ſelfe ſame man againe from death.
Thus much Damaſcenus.
And truely eueryevery man nowe may wel thinke, that God, principally for this cauſe, did not create the firſt man of naughte, as he did other things, but out of ye duſt of the earth: that as concerning the reſurrection of our bodies, though they turne to duſte and earth againe, we ſhuld hauehave no doubt. Now, as I ſuppoſe, I hauehave ſufficiently and plainly declared, yt the true fleſh of al men, yea euen our own body, and els none for it, yea euen the humain true body ſhall riſe againe from death: namely formed and faſhioned with his own right proportion, meaſure and property, as a true body: ſo that the meaſure and property of the true bodye, which nowe is deuided & parted in his members and ioyntes, remaineth: that is, he ſhall hauehave true fleſh, blud, bones, ſynewes, ioynts, members. &c.
CHAP. 15. The maner hovve the bodies shall riſe againe, and the kinde that they shall be of.
BVt to the intēt that this …ay yet be more plainly vnderſtand, I wil nowe tel howe oure bodies ſhall riſe, & what nature and kinde they ſhall be of in the reſurrection. At the ende of the world, ſhall the Lord come with great maieſty vntounto iudgement, and ſhall declare and ſhewe him ſelfe, in, and with a righte true eſſenciall body.
Hether alſo to ſhal he be brought & ſhal ſtand in the clouds of heauen, that al fleſh may ſe him. Yea al men that are vponupon earth ſhal beholde him, and know him by his glory. In the mean ſeaſon alſo ſhall he ſend his Archangel to blow the trompe. Then ſhall all the dead heare, and perceiue the voice and power of the ſonne of God. And ſo al men, that died from the firſt Adam, ſhal immediatly ariſe out of the earth.
And al they, that liue vntil the laſt day, ſhall in the twinkling of an eye be changed. And thus all men, eueryevery one in hys owne fleſh, ſhal ſtand before the iudgement ſe…te of oure Lorde Ieſus Chriſt, and ſhall wait for the laſt ſentence and iudgement of the Lord: which ſentence, being geuen quicklye and withoute delay, ſhall call one part into heauen, and thruſt out the other into hell.
This faſhion and maner of the reſurrection, hauehave not I imagined of my ſelfe, but written it al out of the Euangeliſts & ſcriptures of the holy Apoſtles. For thus we reade: The powers of heauen ſhal moue in ye laſt time, and then ſhall appeare the ſigne of the ſonne of man in heauen,Math. 24. & then ſhall all the kinreds of the earth mourn, & they ſhall ſee the ſonne of mā come in the cloudes of heauen with power & greate glory. And he ſhall ſend his Angels with ye great voyce of a trō pet, & they ſhal gather together his choſen frō the foure winds, & from the one end of the world to the other. &c. Herevnto adde, yt he ſpake in Mathewe & Iohn.Math. 25. Iohn. 5. 1. Theſ. 4. And Paul in the firſt to ye Theſſalonians, ſaithe: This ſay we vntounto you in the word of the lord, that we, which liue & are remaining in the comming of the lord ſhall not come before thē which ſlepe. For the Lord himſelf ſhall deſcend from heauen wt a ſhout, & the voice of the Archangell, … trompe of God. And the dead i… Chriſt ſhal ariſe firſt. Then ſha… we, yt liue & remaine, be caught vp wt them alſo in the clouds, t… mete the lord in the ayre. And ſ… ſhal we euer be with the Lorde Furthermore to ye Corinthian… ſaith Paul: behold I ſhew you myſtery.1. Cor. 15. We ſhal not all ſleepe but we ſhall all be changed, an… that in a moment, in the twin… ling of an eye, at the time of th… laſt trompe. For the trompe ſha… blowe, and the dead ſhall riſe incorruptible, and we ſhalbe changed. For this corruptible muſt put on incorruption, and this mortall muſt put on immortality. This is nowe the maner of ye reſurrection of oure bodies, & in what nature and kind they ſhall riſe againe. But in the reſurrection they ſhall, thorow the power of God, be made immortall & incorruptible. For the Apoſtle ſaith expreſly: the dead ſhall riſe againe. After that he ſaithe: this corruptible & mortall, muſt put on incorruption and immortality. In the which words ye terme this, poynteth directly, as wyth a finger, to oure liuing and humaine body.
Iob. 19.And ſo Iob ſaide: euen I my ſelfe ſhall ſee him, & none other. Wherfore our bodies, after thei be riſen againe from death, ſhall remain euen in their own right ſtate & ſubſtance, as afore. Yea euen ye very ſame men ſhal kepe ſtill theyr nature & kind, as they did afore: ſauing yt they, which afore time wer ſubiect to frailti, ſhall from thence forth be pure, clean, perfect, immortal, of a ſincere and purified nature, ſubiect and obedient vntounto the ſpirite.
VVhat a glorified body is.Such bodies, raiſed frō death, did the olde wryters call glorified, purified or glorious bodies, & that according to the doctrine of the holy Apoſtles. Albeit ther wer ſome which abuſed yt word, and therfore made the veritye of the bodies void & of none effect: beginning to diſpute of glorified bodies, as of the pure ſubſtāce & eſtate of a ſpirite. Whereof we ſhall ſpeake ſhortly, if God will.
CHAP. 16. That Paule ſpake rightly of a glorified body, and vvhat a glorified body is, and vvhat a naturall.
BVt nowe wil I declare, that Paule did rightly & wel vſe this worde, glorious or glorified body, euen as it is truli in it ſelf. For to the Philippiās he ſayth: Our dwelling is in heauen, frō whence we loke for the ſauiour,Phillip. 3. euē Ieſus Chriſt the lord: which ſhall change our vile earthy body, that it may be faſhioned like vntounto his own glorious body, according to the working wherby he is able to ſubdue all things vntounto himſelfe. In thys ſentence thou haſte that terme (glorified body) thou haſt alſo of what nature and kinde the glorified body ſhalbe: namely whole, and as the body of Chriſt yt roſe againe from death. And thus ſhal it not be a body vtterly made voide, or brought to nothīg, or altogether turned into a ſprite, & therefore hauing no roume & place, incō prehenſible and inuiſible: but it ſhalbe an vprighte very true humaine body, as it is ſufficiently declared afore, where I ſpake of the true reſurrectiō of the lord. In the which place we vnderſtande, yt whan the Lordes diſciples thought they had ſene a ſpirit whan they ſaw the Lorde, he ſaid vntounto them: a ſpirit hath not fleſh & bones as ye ſee me hauehave.Luke. 24. Handle me and ſee: for it is euen I my ſelfe. The Lord alſo, after his reſurrection, ſet before them ſome faſhion or euidence of hys glorification: namely whan he was tranſfigured before them. And at that time remained the right eſſenciall ſubſtance of the bodye: but in forme and faſhion it was altered, in that it became glorious.
So ſtādeth it plainly, he was tranſfigured, and not yt he was made voyde or broughte to nothing, or altered into another ſubſtance. Thus ſaith Paule alſo:Phillip. 3. he ſhall change our body. &c. Wherfore euen the righte true ſubſtance of the glorified bodye ſhall remaine ſtill.
As for the change or alteration, it ſhalbe in the infirmities yt happen vntounto vsus. So that, whan the body taketh vponupon it the glorification and immortality, they ſhalbe wholly remoued and fall away.
Howbeit, this ſhalbe more euident and plain to vnderſtand, if it be thorow and with diligēce conſidered and declared, what this worde, glory, or glorification, meaneth.
For tranſfiguration, glory & glorification, is one thing. So ſaith holy Auguſtin in his boke againſt the Arrians.
To bring to glory, to make glorious, and to glorify, are .iij. vvordes, Contra Arria. cap. 31.yet is it but one thing. The Greekes call it doxazein, but the tranſlators in Latine hauehave othervviſe interpreted it. Thus much ſaith Auguſtine.
But glory in ſcripture is takē for light, brightneſſe and ſhine, as S. Paul ſpeaketh to the Corinthians: if the miniſtration, yt thorowe the letter killeth & was grauen in ſtone, hathe glory ſo,2. Cor. 3. that the children of Iſrael could not beholde the face of Moiſes for the glory of his coūtenance. And here vntounto ſerueth this ſentence of Daniel: the wiſe, ſuche as hauehave taught other,Daniel. 12. ſhall ſhine as the brightnes of heauen: and they that hauehave inſtructed multitudes (or many) vntounto godlines, ſhalbe as the ſtarres world with out ende.
Muche after the ſame wiſe, doth the Lorde himſelfe alſo vſe it, ſaying: then ſhall the rightuous ſhine as the Sunne,Math. 13. in the kingdom of their father. Wherfore the glorified bodies ſhall be clere, bright, & ſhining bodies, euen as the body of Chriſt was in his tranſfiguration vponupon the Mount of Thabor: of whome it is ſpecified in the goſpell, yt hys face was as bright as the Sun,Math. 17. and his clothes did ſhine as the light. After the reſurrection, did the lord ſhew vntounto his diſciples his palpable and viſible, that is, his very true ſubſtanciall body, but the brightneſſe and ſhine he reſerued, to teache and inſtructe the weake here beneath: like as alſo after the reſurrection he did eate and drinke, not that he neded any ſuche thing, but that he ſo would declare and proue the true reſurrection of his bodye. The glorification alſo is ſet directly againſt the low eſtate and diſhonor, as Paule euidently declareth, ſaying: he ſhal chaunge our vile body, that he may make it like vntounto his owne glorious & glorified body. This worde humilitye, lowe eſtate or diſhonor, comprehendeth all that is called earthy, fraile, miſerable & mortall. For by meanes of our ſins, we are broughte lowe and into miſery: ſo yt we muſt nedes feele & ſuffer ſickneſſe, hunger, thirſt, cold, heat, pain, vexation, manifold luſtes and affections, feare, wrath, heuineſſe, and ſuche like things innumerable, yea, and death alſo at the laſt.
Againe: glorification comprehendeth deliuerance, that is, the laying away & cleare diſcharge of al theſe miſeries and ſorows. So that nowe glorification is called (and ſo it is in very dede) pureneſſe, perfect ſtrength, immortality & ioy: yea a ſure, quiet and euerlaſting life. For Paule ſaith: We, that are in this tabernable, ſigh & are greued becauſe we would not be vnclothed:2. Cor. 5. but we woulde be clothed vponupon, that mortalitye mighte be ſwalowed vp of life.
And to the Romains he ſaith thus: I ſuppoſe,Rom. 8. that the afflictions of this life are not worthy of the glory which ſhalbe ſhewed vponupon vsus. For the feruent deſire of the creature abideth waiting for the appearing of ye children of God.
In all theſe words it is ſufficiently declared, what glorification meaneth, and what is vnderſtande by it. Namely a fredome or diſcharge from this fraile ſeruitude and bondage, and a deliueraunce into the gloryous and comfortable libertye of Goddes children.
By the which fredome, we are deliuered from al ſickeneſſe and frailtye, and from all thraldome of weakneſſe: that is, frō all that which bringeth ſickneſſe, heauineſſe and frailty. From all ſuch are we free, diſcharged and deliuered, hauing now the perfect fruition of god, and made of like ſhape vntounto his ſon Ieſus chriſt, as holy ſ. Iohn declareth. Herevnto ſerueth it well,1. Iohn. 3. that Paule ſayeth: whan this corruptible hath put on incorruption, & thys mortal hath put on immortaliti,1. Cor. 15. then ſhalbe brought to paſſe the ſaying, that is written: death is ſwalowed vp in the victorye.
Therfore the glorified body, after ye ſignification of glory, ſhalbe a purified bodi, which is purged and clenſed from all frailty and vilenes, and now is clothed vponupon and apparelled wyth clenneſſe, pureneſſe, ioy and reſt, and finally with the glory of eternal life. That this is now the kinde and nature of the glorified body, ye holy Apoſtle Paul more largely and more perfectly declareth with theſe words: it is ſowen in corruption, and riſeth in incorruption, and riſeth in incorruption: it is ſowen in diſhonor, and riſeth in glorye: it is ſowen in weakeneſſe, and riſeth in power: it is ſowen a naturall bodye, & riſeth a ſpirituall body. Item what he meaneth by the natural and by the ſpirituall body, he declareth immediatly vponupon the ſame,A naturall and ſpirituall body. and ſayth farther: If there be a natural body, ther is alſo a ſpiritual body, as it is wrytten: The firſt mā Adam is made into a naturall life, & the laſt man Adam into a ſpirituall life. Yet is not the ſpirituall body ye firſt, but the naturall: and afterward the ſpiritual. The firſt man is of the earth earthy, the ſecond man is the Lord from heauen. As is the earthy, ſuche are they yt are earthy: and as is the heauenly, ſuche are they that be heauenly. And as we hauehave born the image of the earthy, ſo ſhal we bear alſo the image of the heauenlye. This the holy Apoſtle declareth yet more euidently, and ſaithe:1. Cor. 15. by one man came death, and by one man commeth the reſurrection of the deade. For like as in Adam they all die, ſo in Chriſte ſhal they al reuiue. Thus Paule calleth Animale corpus, Animale & ſpirituale corpus.the ſouliſh body, which is interpreted ye natural body, the ſame that hath his vertue, ſtrength, power, and life of the ſoule: which body we hauehave of Adam, and it is earthy, fraile and mortal. The ſpiritual body he calleth, not it that is become or made a ſprite: but therfore nameth he the glorified body a ſpirituall bodye, becauſe it liueth of the ſprite of Chriſte: which ſpiritual body (that is incorruptible, indiſſoluble and immortall) we hauehave receiued of Chriſt our Lorde. Of all this, is ſufficiently ſpoken in our expoſitions of the epiſtles of ſ. Paul.
CHAP. 17. The caſe of oure members in the bodies reſurrection, & of their functiōs.
BVt here might ſome mā ſai: if our very true bodies with their members ſhalbe in heauē, then it foloweth, that the vſe and exerciſe of the members ſhall be in heauen alſo. To this, I geue like anſwere as nowe is ſayde: namely that we ſhall hauehave euen theſe members and this bodye which we now cary: but ſeeing that thorow ye glorification they ſhalbe made heauenly, they ſhal not neede earthy exerciſe. Neither ſhal they vſe any frail thing at all. Heereof commeth it that Paule ſaithe:1. Cor. 15. fleſhe and bloude mai not poſſeſſe the kingdom of God, neither mai corruption inherite vncorruption. By fleſhe & bloude he meaneth not the true eſſenciall body, but bodely fraile luſtes and tentations whych he now called the earthy and fraile body. Such tentations & luſtes (ſaith he) ſhall not be in the glorified bodies, neither ſhall there any fraile bodies be in heauen.
For he ſaith immediatly vponupon the ſame: corruption ſhal not inherite vncorruption, for in the kingdome of God there ſhall be no corruptiō nor frailty. For the heauenly ioy is farre of another kinde and nature, then that it cā receiue or ſuffer ſuche vile & vncleane luſts and tentations, yea ſuch a ſtained and defiled fleſhe. For afore ye bodies of mē come in heauen, they muſt be wholely & perfectly altered: that is, clenſed and purified from all filthineſſe and frailty.
This did our ſauioure teache alſo, whan he anſwered to the queſtion of the Saducees,Math. 22. who denied the Reſurrection of the dead. Of the which I hauehave written much vponupon ye goſpell of Mathew. Holy Auguſtin ſaith alſo.
This doth ſore hinder the Ethnikes and heretikes, that vve beleeue, Auguſtinus de fide & ſymbolo. Cap. 6.that the earthye bodye is taken vp into Heauen: for they thinke, that into heauen there can come no earthy thing. But they knovv not our ſcripture, neither vnderſtand hovve it is ſpoken of Paule: it is ſovven a naturall bodye, and shall riſe a ſpirituall bodye. For this is not ſpoken to the intent, as thoughe the bodye should become a ſprite, or be changed into a ſprite. For euē novv alſo our body, vvhichwhich is called naturall (or ſoulishe) and is naturall in deede, is not changed into the ſoule, and become the ſoule. But therefore is the body called a ſpirituall body, that it may ſo be prepared to dvvell in heauen. VVhichWhich thing commeth to paſſe, vvhan al febleneſſe and earthy blemish is changed into an heauenly pureneſſe and ſtedfaſtneſſe.
All theſe are the vvords of Auguſtine.
CHAP. 18. The diuers errors that ſprong about the article of the bodies reſurrection.
HEtherto hauehave I told, what the Scripture of the Prophets and Apoſtles doth hold & teſtify concerning the reſurrection of the dead, and of our ood… that is to ſai, our own true fleſh… namely, that our true fleſhe and body ſhall riſe from deathe, and be glorified in the reſurrection, and that the glorification dothe not therfore take away the verity of ye bodi, or make it nothing, but dothe tranſlate and bring it it into a more vprighte and better ſtate: ſo that neuertheleſſe the true eſſencial ſubſtāce of the the body remaineth ſtill. VponUpon this nowe, to the commodity of the reader, & for a more euident declaration and vnderſtanding of the aforeſaid wordes: I will ſhew what errors ſpring-vp cō cerning the reſurrection of the dead, yt any good faithfull Chriſtian may the better auoide the ſame.Erroures touching the reſurrection of the flesh. That there hauehave ben many, which denyed the reſurrection of oure bodies, and had it vtterly in deriſion, all Stories declare. In the which regiſter, the Philoſophers for the moſt parte are reckened and eſtemed them Hymeneus and Philetus, Philoſop. 2. Timo. 2.of whom Paul maketh mention. In like maner are ther many recited of Ireneus, Tertullian, Euſebius, Epiphanius, Philaſtrius & Auguſtine: namely theſe, the Simonians, Valentinians, Marcionites, Cerdonians Carpocratians, Caijnes, Archontici, Seuerians, Hierarchits, Seleucians, Appellites and Manichees.
Among the Grekes alſo & Latiniſtes there wer excellent mē, that turned thēſelues to the golden, and yet earthy Hieruſalem, promiſing muche (I wotte not what) of a kingdom of ye worlde to come after the reſurrection: aſcribing vntounto vsus ſuche bodies, as being partakers of the kingdom, ſhould alſo beholden wyth theſe earthye deſires. To theſe there is foūd yet the third part, which, as touching the ſubſtāce and ſtate of the glorified bodies, ſo ſaide and taught that they vtterly take away and ouerthrew the bodely nature, and gaue vntounto it no more, nor other thing then a ſprite. Againſt the ſecond ſort ſpeaketh holy Hierom: that foraſmuch as they were carnal, they hauehave alſo loued onelyonly the fleſhe.
Againſt the third ſpeaketh the ſaide Hierome: that they, being vnthankfull for the benefites of God, would not hauehave and beare the fleſh, wherin Chriſt yet was borne and roſe againe. Wherevpon he geueth very godly coū ſell, that we tary in the meane way: Namely, that we eſteme and make the glorified bodies no more ſpirituall, then the perfectneſſe, property and truthe of the bodies maye permitte and ſuffer.
Contrarywiſe, that we make them not altogether ſo carnall and vngoſtly, that it myghte he thought, howe that naturall and fraile bodies ſhall be in the glory. Olde wryters ſay alſo, that Origen did not perfectly confeſſe the reſurrection of ye fleſhe,Origen. but that in the reſurrection he fantaſied and imagined ſuche a body, as hathe little difference from a ſprite. And therefore in Definicionibus Ecleſiaſticis, Definici. Eccle. ca. 6there is a Chapter againſte the ſaide Origen, in maner folowing.
If that vvhichwhich falleth doe ſtande vp againe, then shall our flesh truely riſe againe: for the ſame falleth in very deede, and shall not come to nothing as Origenes opinion vvas, that there shoulde be made a shifting and change of the bodies, namely, that there shuld be geuen vsus a nevv body for the flesh: but euen the ſame fraile flesh that falleth of the iuſt and vniuſt, shall vvithout febleneſſe riſe againe, that becauſe of ſinne it may ſuffer paine, or els according to his deſertes continue in eternall honor and glory.
CHAP. 19. The errors of Origen concerning the reſurrection, confuted by Hierome.
BVt foraſmuche as I hauehave once recited Origens opinion, touching the reſurrection of the body, and ſomewhat recited the errors of ſome, that deuided the reſurrection, declaring the ſcornful opinion of thoſe, whom they cal Chiliaſtes: I wil ſhew nowe more largely, what holye Hierome held of the reſurrection of the dead, and howe he confeſſed the true vprighte beleefe. He ſpeaketh to Pammachius concerning the errors of Ihon biſhop of Hieruſalem: and in the ſame wryting he comprehēdeth the doctrine and opinion of Origen, concerning the reſurrection in maner folowing.
Origen ſayth, that in the church there be ſprong vp tvvo errors: the one from vsus, the other from the heretikes. Namely that vve, as the ſimple and louers of the flesh, ſay, that euen theſe bones, this bloud, and this flesh, that is, that oure face, members, and all the proportion of the body, Hieron ad Pammachium.and the vvhole body it ſelfe shall riſe againe at the laſt day, ſo that vve shal alſo go vvith the feete, vvorke vvith the hands, ſee vvith the eyes, and hear vvith the eares. This (ſaith he) vve ſpeake as ſimple, homely, groſſe and ignorant people. But the heretikes (as Marcion, Appelles, Valentinus, and madde Manes) deny vvholely and vtterly the reſurrection of the fleshe or body, geuing ſaluation only vntounto the ſoule, and ſaying, that oure vvordes are nothing, vvhan vve affirm, that according to the enſample and paterne of our Lord Ieſus Chriſt vve shall riſe againe, ſaying that the Lorde himſelfe roſe in a fantaſy or ſprite: and that not onelyonly his reſurrection, but alſo his birth came to paſſe more in imagination, than in very truthe: that is, that he vvas not borne in very dede, but ſuppoſed to be borne.
Novve for the opinion and mind of both theſe parties, Origen ſaythe, it pleaſed him not: namely, that he abhorieth the flesh on oure ſide, and the fantaſye on the heretikes part for eche of them doth too muche. And namely they of our ſide, for that they vvold be again, the ſame they vvere afore: and the other, for that they vtterly denye the reſurrection of the bodies.
And after certain words doth Hierome ſet forth Origens opinion, and what he held of the reſurrection, and ſaith.
There is promiſed vsus another body, namely, a ſpirituall and heauenly, that can not be comprehended, nor ſene vvith eyes, nor hauing any vvaighte or burthen, and that according to the circumſtance and diuerſitye of the places, that it shalbe in, shalbe changed.
And after certain words doth Hierome ſet forthe the opinion of Origen yet more plainely, ſaying.
O ye ſimple, the reſurrection of our Lord Ieſus Chriſte oughte not to deceiue you, in that he shevved his handes and feete, ſtode on the ſea shore, vvent ouer the fielde vvith Cleophas, and ſaid he had fleshe and bones. This body, that vvas not borne of the ſeede of man, and of luſt or pleaſure of the fleshe, is endued vvith greater fredome then another body, and vvith his nature it is not vnlike the ſpirituall and heauenly body. For vvhan the dores vvere shut, he entered, and in breaking of the bread, vanished he avvay from their ſight. &c.
But at the laſt,The confutation of Origens error. Hierome anſwereth vntounto Origens foundation, and ſayth.
Like as he shevved his true handes and his true ſides, ſo did he truly eate vvith thē, vvent truely vvith Cleophas, ſpake to them truly vvith his mouth, ſate truly at the table vvith them at ſupper, toke the breade vvith his true handes, gaue thankes, brake it and reached it them. And vvheras he immediatly vanished oute of their ſight, that is aſcribed to the povver of God, and to no fantaſy or falſe body. VVhan he, afore his reſurrection, vvas brought out from Nazareth, that they mighte throvve him dovvne from the top of the hill; he paſſed thorovv the middes of them, that is, he eſcaped oute of theyr handes. May vve then talke vvith Marcion, that his birthe vvas therefore but a fantaſy, becauſe that he againſt nature eſcaped thoſe that had him? Hovve ſayeſt thou, did not they knovve him in the vvay, vvhan he yet had the body, that he had afore? VponUpon this heare the ſcripture: their eies vvere holden, that they should not knovve him. But vvas he any other vvhan they knevve him not, or vvas he any other vvhan they knevve him? Verely he vvas alvvay one and like himſelf.
And therfore, to knovv and not to knovv, is geuen to the eyes, and not to him that is ſene: although it be aſcribed vntounto him alſo, that he helde their eyes leaſt they shoulde knovv him. Aftervvard vvith many vvords geueth he anſvver to that, that the Lord entred, vvhan the dores vvere shut. Yet dothe he brefely anſvver thervnto in his Commē taries vponupon the laſte Chapter of Eſaye, and ſayeth: I maruell that ſome, after Chriſtes Aſcenſion, vvill geue and meaſure him a body made of the aire, and ſoone returned to aire againe, becauſe the Lord, by the povver of his maieſty, came into the Apoſtles, vvhā the do…es vvere shut, conſidering that afore his reſurrection alſo he vvent vponupon the vvater of the ſea, permitting the ſame vntounto holy Peter: vvho at the firſt, thorovv faith, vvalked vponupon the vvater. But aftervvard, vvhan he being fainte in faith, began to ſincke and go vnderunder, he ſaid vntounto him: O thou of little faith, vvhy haſt thou doubted?
Thus muche wrote Hierome againſt Origen, & many other moe yet in this boke wrytten to Pammachius, againſte Iohn biſhop of Hieruſalem: which becauſe of greatneſſe and lengthe, I hauehave omitted to put heere in wryting.
CHAP. 20. S. Hieromes opinion of the reſurrection of the flesh.
YEt in the ſame booke hathe the ſaide Hierome ſette hys owne opinion, touching the reſurrection of the fleſh, directing the oration vntounto Biſhop Iohn, and ſaying.
If thou vvilt novve confeſſe the reſurrection of the flesh, after the truthe and not after fantaſy, as thou ſayeſt, then loke, that vntounto the vvordes, vvhichwhich thou haſte ſpoken to content the ſimple, that euen in the body, vvherin vve die and are buried, vve shall riſe againe, thou adde theſe vvords alſo, and ſay: ſeeing the ſprite hathe not fleshe and bones, as ye ſee me hauehave: and foraſmuch as it vvas ſo diſtinctly ſpoken vntounto Thomas: put thy finger in my hands, and thy hand in my ſide, and be not faithleſſe but beleuing: Therefore ſaye thou, that vve alſo after the reſurrection shall hauehave euen the ſame members, that vve daily vſe, yea euen the very ſame fleshe, bloude, and bone. The vvorkes vvherof the holy ſcripture condemneth and reiecteth, and not their nature.
And this is the right and true knovvledging of the reſurrection, vvhichwhich ſo geueth honor vntounto the flesh, that therevvith it minisheth nothing the verity of the fleshe.
Afterwarde ſpeaketh he yet more euidently.
I vvil frely confeſſe, though ye vvry your mouthes at it, ſcratch your head, and ſcrape vvith your feete, yea, and though ye should ſtone me to deathe forthvvith: Yet vvill I manifeſtly and plainly knovvledge and cō feſſe the faithe of the church or congregation of God, and boldly pronounce that the right profound Chriſtian truth of the reſurrection, can vtterly not be vnderſtād vvithout flesh, bone, bloud and members.
VVhere flesh, bones, bloud, and members are, ther muſt nedes be a difference of kind, as of man and vvoman. And vvhere theſe bothe are diſtincte the one from the other, there Iohn muſt be Iohn, and Mary muſt be Mary. But thou nedeſt not to be aſtonied at the matter, as though a vvedding alſo vvere there to be kept in all the haſte: ſeeing that before they died, they liued vvithoute the vvorke of their kinde, that is, vvithoute the acte of mariage.
It is promiſed vsus, that vve shalbe like vntounto the Angels, that is, partakers of the ſaluation: in the vvhichwhich ſaluation, the Angels are vvithout fleshe and diſtinction of kind. And yet it is geuen vntounto vsus in our flesh & kinde. Thus beleueth my ſimplicity, and vnderſtā deth that the kind muſt be vnderſtand, hovv be it vvithout the vvorks of the kinde: yea that men muſte riſe againe, and ſo become like vntounto the Angels of God.
Neither oughte the reſurrection of members forthvvith to be therfore eſteemed vnprofitable & ſuperfluous becauſe they shall not do their office, but ſtand idle. For vvhile vvee are yet in this life, vvee endeuor oure ſelues not to performe the vvorkes of oure members. As for the compariſon tovvardes the Angels, it is not a changing of men into Angels, but it is an increaſing of the mortality and glory.
Thus much hauehave I ſpoken of the confeſſion of holy Hierome.
CHAP. 21. S. Auguſtines minde of the Reſurrection of the fleshe.
TOuching the reſurrection of oure fleſhe, not onelyonly did holy Hierome beleue thus, who yet teſtifieth, that he knowledgeth and cōfeſſeth the vniuerſall Chriſtian faithe: But alſo S. Auſten wholely agreeth vntounto ſ. Hierome, and namely Lib. 2. Retractat. Cap. 3. For in repeting & correcting certaine poyntes out of the .32. Chapter in the booke de Agone Chriſtiano, he ſayth.
I ſayd it shall not be flesh and bloud, but an heauenly body. This oughte no man to vnderſtand, that therefore there shall be no true ſubſtance of the fleshe: but vvith the names of fleshe and bloud, muſt the infirmity of the fleshe and bloud be vnderſtand.
Item. Lib. 1. Retractat. cap. 17.
In repeting and correcting certaine poyntes, whych he had wrytten long afore, in the booke de fide & ſymbolo: In the time of the Angelical chaunge (ſaith he) it shal not be fleshe and bloude, but onlye a body. &c. This I ſpake of the changing of earthye bodies into heauenly. &c.
But if one vvold vnderſtand it ſo, that the earthy body, vvhichwhich vve novv hauehave, should ſo in the reſurrection be altered and chaunged, that theſe members and the ſubſtance of this fleshe shall not remaine, no doubt he is not in the right vvay, but ought better to be inſtructed: conſidering that he is vvarned and monished thorovve the bodye of oure Lord, vvhichwhich after the reſurrection appeared euen vvith the ſame members, not only that he mighte be ſeene vvith eyes, but handled alſo and touched vvith handes.
Beſides this, he teſtifieth, that he hathe true fleshe vponupon him, vvhan he ſaythe: handle me and ſee, for a ſpirit hath not flesh and bones as ye ſe me hauehave. Therfore it is euidēt and plain that the holy Apoſtle Paul denied not, that the true ſubſtaunce of the fleshe should not be in the kingdome of God. But rather vvith theſe vvords, fleshe and bloud, he vnderſtode, that either men, vvhichwhich liue after the fleshe, should not hauehave the inheritance of heauen: or elſe that there shoulde be in heauen no infirmity of the flesh at all. This is a greeuous matter for vnbeleuers, and hardly are they perſuaded to beleue the reſurrection: but moſte diligently and after my povver, hauehave I treated thereof in the laſt boke de Ciuitate Dei.
De ciuitate dei. Lib. 13. ca. 22. &. 23.Yet handleth he of the reſurrectiō, not only in the laſt boke, but alſo in the .13. boke de Ciuitate Dei he wryteth thus.
The Chriſtian faithe doubteth verely nothing at all, to confeſſe of our ſauioure, that alſo after the reſurrection, though novve in the ſpiritual fleshe, yet alſo in his true flesh, he did eate and drinke vvith his diſciples. Hereof are they called alſo ſpiritual-bodies: not that they therefore ceaſe to be bodies, but that thorovve the ſpirite, vvhichwhich geueth life, they shalbe preſerued and remaine.
For like as theſe our bodies, vvhichwhich hauehave a liuing ſoule,And the ſame is againe. Retractat. Li. 1. cap. 13 and yet be not named a ſpirite that geueth life, but naturall or ſoulishe bodies, and therfore are not ſoules but bodies: ſo shall the glorified bodies be called ſpirituall.
Yet God forbid vve shoulde therfore beleeue that they shall be ſpirites: but bodies shall they be, vvhichwhich shall hauehave the ſubſtāce of the flesh. And foraſmuch as they are preſerued and made aliue thorovve, the ſpirite, they shall ſuffer no greefe or infirmitye. Then shal not man be ea…thy, but heauenly: not that the bodye, vvhichwhich is made of the earthe shall no more continue the ſame body: but that thorovv the heauenly gift and grace he shall be ſo from henceforthe, that being ſuch a kinde and nature as can not perishe, and altered from all infirmity, he shalbe able to dvvell commodiouſly in heauen.
Furthermore ſaith ſ. Auſten in the. 22. boke the 30. Chapter.
Hovv the bodies there shall moue, I dare not rashly define for I can not comprehend it, it paſſeth my vnderſtāding. Yet shal their mou…ng and ſtate, euen as alſo their proportion, be altogether beutifull: and hovv ſo euer it shall be, it shall be in that place, vvher nothing can be but that, vvhichwhich is beutifull and comely: yea vvhere the ſprite vvil, there ſtraight sha…l the body be alſo. Nether vvill the ſpirite any thing that is not very ſemely and comely bothe for him and it.
Thus hauehave I hetherto recited ſ. Auguſtins beleefe, to conclude this matter of the reſurrection.
CHAP. 22. VVhat Aurelius Prudencius thought of the ſame.
J Will herevnto adde the verſes of the excellent and chriſtian man, Aurelius Prudentius, which do wōderfully expres vntounto vsus the reſurrection of oure fleſhe, and ſet it directly before our eyes.
MY body in Chriſt shall riſe againe:
I ſpeake it earneſt for it is plaine.
VVhy vvould thou then I should deſpaire,
O flesh, vvhan I do ſee ſo faire
The vvay, that Ieſus Chriſt, my Lord,
VVent after his death, as ſaith his vvorde?
This is the ground, and foundation,
My heart beleeueth vvith confeſſion:
That I am ſure, and knovve certaine,
My body shall riſe vvholely againe.
Not one heer leſſe, then vvas before:
Neither in greatneſſe any more:
VVith ſtrength and shape as it liued here,
Afore they it to graue did beare.
There is no tothe nor naile ſo ſmall,
No heer ſo litle, but though it fall:
Yet perishe it shall not finally,
But out of graue riſe certainly.
God vvhichwhich afore created me,
VVith shape and ſtrength vndoubtedly,
VVhervvith I here on earth should liue:
No feble nor vveake thing me shall geue.
For vvhere any thing shall perishe at all,Our bodies at the reſurrection shal not be feeble nor vveake.
It is olde feble. So do not thou call,
Of our bodies the renouation.
Therfore is this my expectation.
VVhat ſickneſſe▪ paine and aduerſity,
VVhat … in this …ale of miſery,
Out of this vvorld …vve taketh avvay:
Shall, vvhan I riſe at the laſt day
From death to life a nevv, certaine
be geuen me all together againe.
For ſeeing that death is ouercome:
It euer beſemeth vsus all and ſome,
Quietly to truſt, vvith ſtedfaſtneſſe:
Our God vvill kepe vvith vsus promeſſe.
Leaſt vvhan vve come into the graue,
A man no hope then after hauehave,
VVhan he to life commeth eternall,
That he, for his body mortall,
VVhichWhich here ſo full of faultes vvas,
As brickle and fraile, as any glas,
Shall hauehave a body of perfectneſſe,
That colde can not, nor hunger preſſe.
Though vveakneſſe be, at all ſeaſon,
The ſtrength of death, and operation.
Therby in vsus vvhat is conſumed,
VVhan it againe shalbe reſtored.
Then thorovv the povver, vvherby vve riſe,
VVe go to the father in perfect vviſe.
This should right vvell content our hart:
Therfore my body regardeth no ſmart.
In Chriſt my truſt, is conſtantly:
VVho promiſeth vsus aſſuredly,
To ra…ſe vsus vp from earth at laſt:
Therfore be thou nothing agaſt.
For ſickneſſe nor for aduerſitee:
Nor yet let thou the graue feare thee.
Let this euer thy comfort be,
That Chriſt prepared the vvay for thee,
VVherin himſelfe is gone before.
Folovve thou and liue for euermore.
CHAP. 23. The bodies of vnbeleeuers shall verely riſe againe.
BVt to the intent that no mā doubt, touching the reſurrection of the fleſhe of the vnbeleuers: I will bring forth certaine teſtimonies of holy Scripture, which doe manifeſtly declare, yt the vnbeleuers or vngodly, ſhall with their own true bodies riſe againe.Eſay. 66. The Prophet Eſay in the laſte Chapter of his booke ſayeth: they ſhall goe forth, and loke vponupon the bodies of them, yt hauehave vilely behaued themſelues againſte me: for their wormes ſhall not die, neither ſhall theyr fier be quenched, & all fleſhe ſhal abhorre them. With this ſentence doth the Prophet play after the maner & cuſtome of thoſe that hauehave ſone gotten the victory: which with great deſire, after that the battaile is won, get them out of the city into ye field, to viewe & loke vponupon the bodies of ſuche as are ſlaine, and howe fortunately they hauehave foughte. Foraſmuch nowe as Chriſt alſo hath foughte proſperouſly, ouercome his ennemies on domes daye, and made them his foote ſtole: the faithfull ſhall go out to ſee the bodies of the vngodlye. The prophet doth for this cauſe call them bodies, euē to declare, that the bodies, raiſed vp from deathe, ſhall be very true fleſhe. He continueth further alſo in ye recited ſentence, and ſaith: their worme ſhall not die. For the bodies or coarſes are full of wormes, neither are they aught but wormes meate.
Al this is ſpoken after the cuſtome and property of man, and weaknes of this time: and herewyth is deſcribed vntounto vsus, and ſet before our eyes, eternall puniſhment, and howe it ſhall goe in the life to come.
In Daniel we read thus:Daniel. 12. many of them, that ſlepe in the duſt of the earth, ſhal awake: ſome to euerlaſting life, ſome to perpetual ſhame & reprofe. The whole multitude of bodies, ſayth he, yt are become duſt, yea al fleſh ſhal thorowe the power of God riſe againe, but not in like caſe and ſorte. For the good ſhall ariſe to eternall life, the euill to euerlaſting death. After this manner ſpake the Lord alſo: verely, verely,Iohn. 5. verely I ſay vntounto you: The houre commeth, in the which all they, that are in the graues, ſhal heare his voice, and ſhall come forth: they that hauehave don good, to life: and they that hauehave done euill, to deathe. Who is ſo ignorante but he perceiueth, that to ſlepe in the erth, as the prophet Daniell ſayde, and to be in the graues, as Chriſte ſaide, is one maner of ſpeche and of like effect? Now foraſmuch as they, that are in the duſt of the earth, and in the graues, come forth, awake and riſe againe▪ and onelyonly the bodies are in the graues, wherin they corrupt▪ it foloweth that mens true bodies, not only of the good, but alſo of the euill, ſhall truely riſe againe. And the ſame doth the Lord yet declare more euidently. Mat. 10. Feare ye not them, that kil the body, & are not able to kil the ſoule: but rather feare him, which may deſtroy ſoule and body into hell.
Not only the ſoules, but alſo the bodies of vnbeleuers, dothe the Lorde deſtroye. Oute of the which it foloweth, that they ſhal riſe againe: for if they ſhould not riſe againe, they coulde not be tormented and plaged. Neither ſhall any other body riſe againe to paine and puniſhment, but euen the ſame, that with his vſe works hath deſerued the plage.
And herevnto ſerueth alſo the deſcription of the laſt iudgemēt. Math. 25. And S. Paule ſayth. 2. Cor. 5. We muſte all appeare before the iudgement ſeate of Chriſte: that eueryevery one may receiue in his bodye, according as he hath don, whether it be good or bad. See, how manifeſtly & expreſly the holy Apoſtle teſtifieth, yt the body ſhall riſe again. In the ſame terrible iudgement of God ſaith he, muſt eueryevery one take his body to him again. And why muſt he take the body vponupon him againe? Euen to the intent, that whā any one hath receiued his body again, he may likewiſe receiue the rewarde, that he by and with his liuing body hathe deſerued.
Nowe hathe the bodye ſome thing to do with godlineſſe and vngodlineſſe, with vertue and vice: for the body is an inſtrument or veſſell wherwith ſomewhat is done: and therfore in the iuſt iudgemēt of God, the body, according to the deuine righteouſneſſe, ſhal not be omitted, nether forgotten at all.
For if it hauehave bene obedient and ſubiect vntounto the ſpirite, if it hauehave ſuffered muche trouble for the name of Ieſus Chriſte, if it hath bene an earneſt folower of rightuouſneſſe: then ſhall it bee worthy alſo to be glorified. Againe: If it hathe bene geuen ouer to worldly voluptuous pleaſures, or trāſitory things of this world: then with the ſoule that wrought with it, ſhal it iuſtly go to eternall damnation. Wherefore the vnbeleuers ſhall truely riſe againe in their owne fleſhe: yea euē in the ſame, which they heere in this time hauehave fed, and pampered wyth all voluptuous pleaſure and exceſſe.
And like as they in this time hauehave with their body takē their owne pleaſure, ioy and delight: ſo in the life to come they ſhalbe plaged and puniſhed with euerlaſting pain and torment, in the ſame body.
For S. Paule witneſſeth farther in the acts of the Apoſtles,Actes. 24. and ſayeth: I worſhip the God of my fathers, beleuing al thīgs which are written in the lawe & in the prophets: and hauehave hope towards God, that the ſame reſurrectiō of the dead, which they themſelues looke for, ſhall be of the iuſt and vniuſt.
Therefore holy Auguſtine in boke De fide ad Petrum diaconum ſaid wel and Chriſtianly,De fide ad Petrum. cap. 3. according to the nature of the Apoſtles doctrine.
The vnrighteous shall hauehave a common reſurrect on of the fleshe vvith the righteous: but the grace of the change, or glorification, they shall not hauehave. For frailty and miſery shall not be taken avvaye from the bodies of the vngodly, neither the shame and reproch, ſickneſſe and febleneſſe, in the vvhichwhich they are ſovven: vvhichwhich therefore thorovve deathe are not extincte and taken avvaye, that they maye belong to eternall death, paine and punishment, euerlaſtingly to be plaged body and ſoule, vvith continuall torment that neuer ceaſſeth.
Theſe are Auguſtines vvordes.
And after like ſorte did the lord alſo ſay in the goſpel: they, that hauehave done euil,Iohn. 5. ſhall ariſe to the reſurrection of iudgement or damnation. As if he would ſay: the vngodly, that with their bodies ſhall riſe againe, ſhall riſe with ſuch property and proportion of theyr bodi, that theyr bodies maye ſuffer the paine and torment: namely, that they now being made euerlaſting, maye not be waſted and conſumed away thorow any paine or trouble, how great and horrible ſo euer it be. And ſo the bodyes of the vngodly, that riſe againe frō death, ſhall after the ſaid maner be altered and changed. For the bodies that might afore thorow pain and trouble be broken and conſumed, are nowe altogether as yron, yea ſuche as can not be broken, and yet painful and paſſible: ſo that from henceforthe, the more they be tormented, the harder thei become, and, thorow Gods vengeance, more vnapte to be deſtroyed, and yet made the more able to ſuffer miſery.