§ 1.
Certainly Paul hath most clearly shewn, that Man was given over to his own infirmity, lest being lifted up he might at some time miss of the truth: saying in the second Epistle to the Corinthians,1 And lest I should be exalted above measure by the sublimity of the revelations, there was given me a spur of the flesh, an Angel of Satan, to buffet me. And for these things I besought the Lord thrice that it might depart from me: and He said unto me, My grace is sufficient for thee; for strength is made perfect in weakness. Most gladly therefore will I rather glory in mine infirmities, that the power of Christ may abide in me.
“What then?” (for so some one may speak): “was it then the Lord’s will that His servant should be so buffeted, and endure such infirmity?” “Yes,” saith the Word. For strength is made perfect in weakness, making him better, who by his own infirmity comes to know the power of God.
For how could man have learned, that he himself is weak and mortal by nature, while God is immortal and strong; had he not learned by trial what is in both?
(For by endurance to learn one’s own infirmity,2 is nothing evil; rather it is even actual good, not to be far to seek in one’s own nature. But that which was bringing much harm upon man by making him unthankful, was his being lifted up against God, and taking upon him to help himself to His own glory.)
Thus he need neither deprive himself of Truth nor of Love, I mean, the love of Him that made him. But the true3 trial of both sorts endowed him with the knowledge of God and man, and increased his love towards God. And where there is increase of love, there by the power of God is more abundant glory wrought out for them who love Him.
§ 2.
Wherefore those who look upon the weakness of the flesh without considering His virtue Who raiseth it from the dead, contradict the Power of God, and consider not what His Word is. For if God quickeneth not that which is mortal, and bringeth not the corruptible to incorruption, He is no longer Mighty. But that in all such things He is Mighty, we ought to understand from our own beginning:4 how that God taking dust of the earth, made Man. Yet surely it was far more difficult and incredible, out of bones, and nerves, and veins, and the rest of the human frame, not existing, to produce into being, and to work out, a living creature animate and reasonable;—than, when it had begun to be, and was in course of time dissolved into earth for the aforesaid causes, to restore it again; after retiring into those principles, out of which man, not yet formed, had in the first instance begun to be. For He who at first made us when we were not, at such time as He willed, much more will He, if He pleases, restore again those who are already brought into existence to the life which was given by Him.
And we shall find that the flesh is both capable of God’s power and impressible by it:5 as being that which in the beginning was subject to the skill of God, and became, one portion of it, an eye to see withal; another, an ear to hear; another, a hand to feel and to work; another, nerves bound in bundles on all sides, and keeping the limbs in their places; another, arteries and veins, for the blood and breath to pass through; another, various parts of the entrails; another, blood, to combine the soul and the Body. Yea, and the variety is unspeakable of man’s whole frame of members, such as came not into being without great skill. But what things partake of God’s wisdom and skill, the same partake also of His Power.
§ 3.
The flesh therefore is not without part in the artistical skill and power of God: but His Strength, which is life-giving, is made perfect in weakness, i.e., in the flesh.
Let those who deny that the flesh is capable of the life which is given from God say,6 whether they say this, now living and partaking of life, or having no participation at all of life, but professing themselves even now to be dead men? But if indeed they are dead men, how do they both move, and speak, and do all the rest, which are works not of the dead but of the living? If on the other hand they are now alive, and their whole body partaketh of the life, how dare they say that the flesh is not capable of life, and apt to participate therein, allowing as they do that they have life at this moment? It is as if one holding a sponge full of water, or a lighted lamp, should say of the sponge that it cannot partake of water, nor the lamp of fire. Just so these also, saying that they live, and bear life in their own members, go on to contradict themselves, by saying that their members cannot receive life. Whereas if the temporal sort of life, far weaker than that eternal life, hath yet such power as to quicken our mortal members; why may not the life of more energy7 than it,—eternal life—why may it not quicken the flesh, practised already as that is and accustomed to carry about life in itself?
Thus, that the flesh is capable of life, is shewn by its living. And it liveth, so long time as God willeth it to live. And that God also hath power to bestow life upon it, is evident: for by His bestowing upon us our life, we live.
Since then both God is able to quicken that which He hath Himself formed, and the flesh is capable of being quickened; what, I ask, hinders it from partaking of incorruption, which is a blessed and unending life, bestowed by God?