Gentile reply on desire; III. From divine justice — reward and punishment for soul and body (Thomas, Tertullian)
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Therefore the Gentiles can reply that if any desire toward union is in the soul, it is sufficiently filled by that union which it once obtained, and that the soul does not receive some perfection from the body but rather communicates to the body: but by separation it has already drawn closer to the highest order of beings, and so is more like the intelligences and God.
III.From divine justice.Third, Thomas says, from divine providence punishment is owed to those sinning, and reward to those acting well.But in this life humans composed of soul and body sin.Therefore reward or punishment is owed to the human both according to soul and according to body.And truly this reason is the strongest of all in this kind, which the ancient doctors everywhere and vehemently urge, especially Tertullian.
Latin
Idcirco gentiles respondere possunt, desiderium ad unionem si quod animae insit, unione ea quam semel obtinuit satis expleri, neque animam a corpore perfectionem quandam accipere, sed corpori potius communicare: quin per separationem ad summum rerum gradum propius jam accessisse, atque adeo intelligentiis & Deo similiorem esse. III. A divina justitia. Tertio, inquit Thomas, ex divina providentia peccantibus poena debetur, & bene agentibus praemium. In hac autem vita homines ex anima & corpore compositi peccant. Debetur igitur homini & secundum animam & secundum corpus praemium vel poena. Verum haec ratio in hoc genere omnium validissima est, quam prisci doctores passim & vehementer urgent, maxime Tertullianus.