THE entitle of the resurrection of the flesh is verie hardlie beléeued; 1 bicause it is a thing ⟨…⟩atre from mans reason. 2 But a sure persuasion thereof comprehendeth manie principall points of the christian faith, which be verie necessarie vnto saluation. And they that are fullie and firmelie setled in their minds of the resurrection, doo prouide well for themselues against the last houre. For they, which being at the point of death, doo assure themselues of the blessed resurrectition, cannot choose but depart ioifull and chéerefull out of this life. But contrariewise, they which wauer in this article, are then in great disquietnesse: they are vexed, they storme, and knowe not certeinelie whither to turne them. Further, this persuasion dooth comfort vs; when by death we loose our kinsfolks and fréends. So did Paule teach the Thessalonians. Besides this, 3 we are hereby armed against persecutions, and hard chances, which we must suffer for the faithfull confession of the name of Christ. For what is it that martyrs will not patientlie abide, when they knowe for a certeintie, that a most happie life shall be restored vnto them? Moreouer, the remembrance hereof maketh vs to haue temperance in estimation: for we easilie forbeare vnlawfull pleasures, when we assuredlie trust, that we shall haue true and perfect pleasures giuen vs, both of mind and bodie. And if this article be abolished, manie principall points of religion are ouerthrowne. Paule faith in the first epistle to the Corinthians; 4 If the dead rise not againe, Christ is not risen. Which is most absurd, for then he should euen to this time be deteined in death: which is not conuenient for God, nor for the redéemer of mankind. And if he be not risen, neither did he trulie die: otherwise he should be deteined by death. Whervpon they, which denie the resurrection of the dead, affirme, that Christ did not verelie die: neither will they, that he had naturall, but phantasticall flesh onelie; that is to saie, he died in shew and outward appéerance.
2 Séeing therefore a disputation of the resurrection of the flesh is so profitable and necessarie; we shall for good cause stand the longer vpon it. 5 First, if it be demanded why GOD did institute the same, two reasons may be brought: first, that he might trulie and perfectlie make happie his elect; for true happines cannot be obteined in this life, bicause no humane actions, 6 neither contemplatiue, nor actiue, can be counted exquisite and perfect. For as concerning knowledges, there be a great manie more things which we knowe not, than which wée knowe. Which Socrates perceiuing, said; that This one thing he knew; namelie, that he knew nothing. Further, those few small things that we knowe, we haue a verie scant and slender vnderstanding of them. Neither may we affirme this of naturall things onelie, but of those also which are opened vnto vs by the spirit of God. 7 Wherefore Paule said; Now we knowe in part, and prophesie in part, and we now see as through a glasse, and in a darke saieng. We be of weake memorie, and manie times our memorie faileth vs. Who remembreth all things that he hath read, that he hath learned, that he hath taught and determined? The knowledges which come later to mind, exclude the former: as one naile is driuen out with another, and as in the course of waters, 8 the latter driueth awaie the former. And whereas the knowledges of things doo consist either in inuention, or in teaching; what one of manie is found to be excellent at inuention? And verie manie are vnapt and vnméet to learne. Wherefore, as touching things contemplatiue, we are of small happinesse in this world.
Also in matters of practise, there is great want in vs, séeing either we liue vnhonestlie, or else in honest actions we be verie farre wide from perfection. For our vertues are maimed and vnperfect; therefore we cannot drawe out of them anie perfect and absolute actions. There happen moreouer perturbations, or affects of the mind, which drawe vs to and fro, so as we cannot altogither be inclined to doo those things which be right. Yea and from the bodie it selfe, which is fraile and brittle as glasse, manie inconueniences doo come. For if it be touched with diseases (which are growne to such a number as they haue gotten the vpper hand of the physicians art) if it be wounded, if it be torne, if it be fired, if it hunger and be pressed with miseries and calamities; finallie, if it be ill handled with penurie and beggerie, how can it otherwise be, but the mind will be mooued, troubled, and gréeued? These, and manie other things doo sufficientlie shew, that we are past all hope of absolute felicitie, while we liue in this world.