Common Places, Part 2 · Chapter 1 · Section 4
How by Sinne all things are ſubiect vntounto vanitie.
52 But the reuelation of vsus is waited for of all creaturs; bicauſe in the meane time, In Rom. 8.Euerie creature expecteth the reuelation of our glorie.while the ſame is deferred, euerie creature is ſubiect vntounto vanitie. Indéed this place of Paule is ſomwhat hard, howbeit, I thinke this ſenſe to be plaine enough; that generallie euerie creature is in a gréeuous ſtate, The creatures doo labour for our cauſe till our redemption.and vntounto the time of our full redemption is toiled with troubleſome labours. For the earth is for our ſake ſubiected vntounto the curſſe, and bringeth foorth thornes and briers; and to nouriſh vsus repaireth fruits, which euer among are falling to decaie, and is compelled for our ſinnes to ſuffer ruines and deſtructions. The aire is become vnwholeſome, ſometimes it is froſen with colds, ſometimes inflamed with heats, ſometimes it is couered ouer with clouds, ſometime with raine. Liuing creatures of all ſorts are brought foorth, and die for our reléefe. The celeſtiall ſpheres are continuallie mooued, they go downe, they riſe, they ſuffer eclipſes; the moone waneth, and increaſeth. At the death of Chriſt, the light of the ſunne was darkened; and when Chriſt ſhall come to iudge (as the euangeliſts declare) the powers of heauen ſhall trauell. Further, euerie creature is conſtreined to ſerue the wicked, and to become ſubiect to their abuſes: Oſe. 2, 8.which the prophet Oſe in his ſecond chapter declareth. The Iſraelites aſcribed the good things of this world, which they abuſed, not vntounto the true God, as they ſhould hauehave doone, but vntounto Baal; to him they gaue thanks, and him onlie they called vponupon. Wherefore God being angrie, Oſe. 2, 9.ſaid; I will take awaie my wine, and mine oile, and I will ſet at libertie my wooll & my flax, that they ſhould not couer thy ſhame. By which words the prophet ſheweth, that when creatures are taken awaie from the vngodlie, they are ſet at libertie, that they ſhould not be compelled to ſerue the wicked anie more.
Auguſtine in his 83. booke of queſtions and 67. queſtion, dooth otherwiſe interpret this place: for by Euerie creature, he vnderſtandeth men, euen as it is alſo taken in the Goſpell; for ſo Chriſt ſaith; Mar. 16, 15.Preach ye the Goſpell vntounto euerie creature. And this therefore is conuenient vntounto man, bicauſe in him, as in a certeine litle world, are comprehended all kinds of things. In man are comprehended all kinds of things.Although the ſame Auguſtine denieth not, but that theſe words maie be otherwiſe alſo expounded. But this he warneth vsus to beware, that we doo not fooliſhlie thinke, that the ſunne, moone, and ſtarres, and the angels aboue, doo ſigh and grone: which ſome hauehave not bin aſhamed to imagine. We muſt confeſſe (ſaith he) that the holie angels doo ſeruice vntounto vsus at the commandement of God: but ſéeing they be now in bleſſed ſtate, and doo behold the face of the father; doubtleſſe mourning and ſorrowing for our ſakes, is not conuenient for them, leſt peraduenture they might ſéeme to be in worſe ſtate than Lazarus in the boſome of Abraham. Rom. 8, 20. We muſt not thinke that the moone, ſun or angels do properlie grone.Herevnto adde, that Paule ſaith; Euerie creature is ſubiect vntounto vanitie, and doth not onelie ſigh and grone, but alſo ſhalbe deliuered from the bondage of corruption: all which things cannot fall vponupon the nature of angels. But ſaith Auguſtine, We muſt not raſhlie pronounce anie thing: The angels are not ſubiect either to vanitie or corruption.it ſufficeth, if we beware of the abſurd and the fond opinions of heretiks, which hauehave falſelie and vnaduiſedlie vttered manie things touching the groning and mourning of creatures: in which words I thinke that the Manicheis among others are noted.
The Manicheis did impiouſlie fable manie things of the groning of creatures.53 But to ſpeake ſomewhat touching the opinion of Auguſtine, whereby he thought, that by Euerie creature, are to be vnderſtood, Men: I conſider that all mankind is to be diuided into two parts; ſo that of men, ſome be godlie, and ſome vngodlie. Then it muſt be ſought, whether of theſe doo with ſo great a deſire wait for the reuelation of the ſonnes of God. Of mankind there be two ſorts, the godlie and the wicked.I thinke it will not be ſaid, that the vngodlie doo wait for it; for they be nothing carefull for that which ſhall happen in the world to come. Wherefore there remaineth onlie the godlie; who ſéeing they be ſuch, The vngodlie are not carefull of the glorie to come.out of doubt they muſt be called the ſonnes of God. And ſo it will follow, that thoſe onlie be the ſonnes of God, which doo wait for the reuelation of the ſonnes of God: and ſo they ſhalbe all one, The ſonnes of God deſire the glorie to come.which both deſire, and be alſo deſired. But it ſéemeth that Auguſtine was not herof ignorant; for he ſaith, The ſons of God, ſéeing they be now oppreſſed with ſundrie cares and troubles, doo couet earneſtlie for a better ſtate, which they hope ſhalbe one daie reuealed. The which happeneth often times, that they which be in heauineſſe, and hard ſtate, doo earneſtlie deſire, that a quieter ſtate maie once be granted vntounto them. But if we conſider thoſe things, Rom. 8, 23.which Paule a little after addeth; And not onelie it, but we alſo, which hauehave the firſt fruits of the ſpirit, &c: we ſhall perceiue, that godlie men, and ſuch as are indued with the ſpirit of God, are diſtinguiſhed from the multitude of other creatures; for ſo meaneth this particle Not onelie.
Although I know there be ſome, that by thoſe which are ſaid to hauehave the firſt fruits of the ſpirit, doo not vnderſtand all chriſtians in generall, but onelie thoſe which at that time did abound in great plentie of ſpirit; ſuch as were the apoſtles, and Paule himſelfe, and a few certeine others, which were indued with the apoſtolicall ſpirit. As if it had bin ſaid; Rom. 8, 9.The reuelation of the glorie of the children of God is waited for, not onelie of all the godlie, but of vsus likewiſe, which are indued moſt plentifullie with the ſpirit of Chriſt: An argument taken from the iudgement of moſt excellent men.ſo that the argument is taken from the iudgement of moſt excellent and wiſe men; which is of great force either to confirme or amplifie. But the apoſtle ſéemeth not in this place to vſe that diſtinction: for before he pronounced vniuerſallie, that we which be of Chriſt, hauehave his ſpirit dwelling in vsus. Neither doth he (in that he maketh mention of the firſt fruits of the ſpirit) meane to put a difference betwéene the common ſort of chriſtians, and the apoſtles: but he called the firſt fruits of the ſpirit, that ſpirit, which we now hauehave; The firſt fruits of the ſpirit.bicauſe we ſhall reape in an other life, the full fruits, and plentifull commodities thereof. And Ambroſe, when he interpreteth that place; Not onlie it, but we our ſelues alſo, which hauehave the firſt fruits of the ſpirit, addeth ſtraitwaie; When he had now ſpoken of the vniuerſall creature, then he ſpeaketh of men themſelues.
The arguments alſo, wherewith Auguſtine was led to flie the common interpretation of other men, be not ſo weightie and firme, as there ſhould be much attributed vntounto them. For in that Paule maketh inſenſible things to deſire our ſaluation, and for the cauſe thereof to grone and be in trauell, he vſed the figure Proſopopoeia, or Anthropopathia. They which are of this opinion, are not farre off from the fondneſſe of heretiks, to beléeue things abſurd concerning the ſunne, the moone, and the ſtarres. Here we are in a doubt betwéene two figures; for Auguſtine followeth this figure, in that he thinketh euerie creature doth ſignifie a man: we rather thinke it to be the figure Proſopopoeia. The cōtrouerſie is here, whether of theſe two figures is rather to be vſed. That muſt be allowed (as I thinke) which beſt agréeth with the words of the apoſtle, What kind of figure is beſt to be allowed.& which maketh his argument of more weight and force. And ſéeing the ſenſe, that we take it in, may bring both to paſſe; I hauehave thought that the ſame is rather to be admitted. Firſt indéed the apoſtle added, as we did note, that Not onelie it, but alſo we which hauehave the firſt fruits of the ſpirit, &c. Which words doo ſufficientlie declare, that he before intreated not of men, but of other creatures. Further, this reaſon is of great force to aduance our redemption, which we wait for, if we knowe the ſame to be expected of all ſorts of creatures.
54 Touching the angels onelie, this expoſition ſéemeth not ſo plaine: for they might ſéeme to be miſerable, if they ſhould for our ſakes either grone or trauell, whom yet we muſt beléeue to be in bleſſed ſtate. The bleſſed angels ſhall not be rid of all kinds of affections. verſe. 12.But their felicitie dooth not prooue, that they ſhould be vtterlie rid of all kinds of affections. Peter in his firſt epiſtle, and firſt chapter ſaith, that They deſire to looke vponupon the promiſes of the prophets, which apperteine vntounto the Goſpell. For that place is not ſo to be read, as our interpretor hath turned it, to wit; In quem deſiderant angeli proſpicere, that is, VponUpon whom the angels deſire to looke; but In quae, foreign, that is, VponUpon which the angels deſire to looke: wherfore they be holden with a deſire to ſée thoſe promiſes fulfilled. In Zacharie we read, Zacha. 1, 12.that they, among the mirtle trées, like a troope of horſemen, praied with great affection for the holie citie, that it might be builded againe. I paſſe ouer that which we read in the goſpell, Luke. 15, 10.that they be in great ioie, when they perceiue ſinners to be conuerted to repentance: wherefore it followeth by an argument of the contrarie, that of neceſſitie they be gréeued at the ſtubbornes and obſtinacie of the wicked. Concerning the ſoules of godlie men departed, no man doubteth, but that they be indued with ſingular felicitie: Apoc. 6, 10. The ſoules euen of the bleſſed deſire manie things.and yet we read in the Apocalypſe, that they crie and praie vntounto God, that he will reuenge the bloud which hath béene ſhed, and labour with great affection, that the clothing of the bodie now corrupted may one daie be reſtored.
So as both vntounto angels and bleſſed ſoules, ſuch a felicitie is to be aſcribed, as excludeth not theſe kind of affections, which the ſcripture dooth ſhew to be conuenient for them. Which ought ſo much the leſſe to be maruelled at, ſéeing we read in the ſcriptures, that God, the verie fountaine and head of all felicitie, is touched with repentance, changeth his mind, and ſuffereth manie other things, which ſéeme not to be agréeable vntounto his diuine nature. But how thoſe things are to be vnderſtood, neither intend we now to declare, neither dooth this place require the ſame of vsus. But it ſhall be ſufficient to ſaie, in a word, that ſuch an affection may fall euen into the angels, as Paule dooth make mention of in this place. And although we cannot as yet vnderſtand, how the ſame ſhould be no let vntounto their happines; yet there is no cauſe whie we ſhould denie, that the ſame can be ſo: but at the laſt, when we ſhall be come to that felicitie, then it ſhall be manifeſt vntounto vsus. In the meane time let vsus beléeue the holie ſcriptures, which beare witnes that the holie angels hauehave ſuch affections in them.
55 But how ſhall we vnderſtand, How angels may be vnderſtood to be ſubiect vntounto vanitie.that they be ſubiect vntounto vanitie? Eaſilie inough; indéed not according to the ſubſtance (as they terme it) of their owne nature, but as touching thoſe works, which God hath appointed to be doone by them. They be ſet ouer cities, kingdomes, and prouinces, as Daniel plainelie writeth: Dan. 10, 13.yea alſo, they are preſent with euerie priuate man, for Chriſt ſaith; Matt. 18, 10.Their angels ſhall alwaies behold the face of my heauenlie father. Acts. 12, 15.And diſciples in the acts of the apoſtles anſwered concerning Peter, when he knocked at the doore; It is his angel. Howbeit there be ſome, which indeuour to expound the ſame to be Peters meſſenger. And in the 48. chapter of Geneſis; Gen. 48, 16.His angel hath deliuered me from all euill. Theſe things prooue, that angels, by the commandement of God, doo ſeruice euen to priuate men. But if we ſhall inquire, VntoUnto what end ſerueth the gouernment of angels.vntounto what end angels doo gouerne kingdomes, prouinces, and cities, and alſo euerie particular man; and what their meaning is by ſo great a care and diligence; we ſhall find, that their diligence is to no other end, but to bring all men to obeie their God and King, & to acknowledge, to worſhip, and to reuerence him as their God. Which when it dooth not take place, and that manie leauing the true ſeruice of God, doo giuegive themſelues vntounto ſuperſtition and idolatrie, and diſhoneſt themſelues with ſundrie crimes; the labour of the angels is diſappointed of that end [wherevnto it was a meane] and ſo they after a ſort are ſubiect vntounto vanitie; which ſhall ceaſe notwithſtanding, The trauell of angels otherwhile deſtitute of the ſecond end. How angels are ſaid to be deliuered from the bondage of corruption.when they ſhall be diſcharged of theſe their gouernments. But now we muſt ſée, how the angels at that time ſhall be deliuered from the bondage of corruption. Albeit their nature, or (as the Schoole-men ſaie) their ſubſtance be vncorrupt and immortall; yet are their affaires continuallie amongſt matters tranſitorie and mortall; thoſe things they doo continuallie vphold and ſuſtaine, or elſe endeuour that by the commandement of God they may be taken awaie, and deſtroied. Further, that the benefit of Chriſt apperteineth alſo vntounto the angels, Paule declareth vntounto the Epheſians and Coloſſians. In the firſt chapter to the Epheſians he ſaith; verſe. 10.According to the good pleaſure, which he had purpoſed in himſelfe, euen vntounto the diſpenſation of the fulneſſe of times, to make all things anew through Chriſt, both which are in heauen, and which are in earth. And in the firſt chapter to the Coloſſians; verſe. 20.It hath well pleaſed the father, that in him ſhould dwell all fulneſſe, and by him to reconcile all things to himſelfe: and to ſet at peace, through the bloud of his croſſe, both the things in heauen, and the things in earth.
This Chryſoſtome interpreting, ſaith; that Without Chriſt the angels had béene offended with vsus: ſo that theſe two natures, namelie, of angels, and of men, were ſeuered and alienated the one from the other. For the celeſtiall ſpirits could not otherwiſe doo, but hate the enimies of their God; but when Chriſt was become the mediator, men were now gathered togither againe, ſo that they hauehave one and the ſelfe-ſame head with the angels, and are become members of the ſame bodie with them: The benefit of Chriſt, after ſome ſort belongeth vntounto angels.wherefore Chriſt is rightlie ſaid to be he, by whom is made our gathering togither. Alſo it may be, that other commodities hauehave likewiſe redounded to the angels, through the death of Chriſt; which notwithſtanding we doo not eaſilie perceiue by the ſcriptures: neither dooth the ſearch of the ſame belong to that which we hauehave in hand. We ſaie therefore that Paule with great weight, Paule applieth ſenſe vntounto all creatures.and vehemencie of ſpéech, applieth ſenſe vntounto all creatures; as if ſo be they felt gréefe and ſorrowe, bicauſe they are made ſo common to the abuſes of wicked men. For the confuſion of things in this ſtate, is not ſo obſcure; ſince the godlie are in trouble, and are ill intreated euerie-where: but the vngodlie doo abound with all proſperitie, and all things happen to them as they would hauehave it. In this turmoile of things, the godlie ought to be of a valiant courage, and patientlie wait for the end of theſe matters. The Ep…ures and Atheiſts, The Atheiſts opinion concerning God.when they ſée all things doone ſo confuſedlie, they reaſon by and by, that God hath no care of mortall affaires, as he that is not mooued with fauour, nor with hatred, and dooth to no man either good or euill: but contrariewiſe, A contrarie opinion of the godlie.the godlie doo aſſure themſelues, that ſéeing God, by his prouidence ruleth and gouerneth all things; it will one daie come to paſſe, that things ſhall not go in ſuch ſort, and that the world ſhall after a better maner be reformed, euen like as it was ordeined for the honour of God; and ſhall be brought to that forme, whereby God ſhall more and more be magnified. And hereof riſeth an incredible conſolation, The godlie by ye example of creatures doo comfort themſelues in aduerſities.that ſéeing we ſée all the creatures of God to be ſubiect to ſo manie diſcommodities, we alſo (by the example of them) may confirme our ſelues in patience. Forſomuch as the whole world is vexed with ſo manie calamities, it is verie méet that we ſhould alſo beare, with a patient mind, ſuch afflictions as fall vponupon vsus.
56 And there may be foure reaſons alledged, Foure reaſons why the creatures ar… ſaid to mourne.why we thinke creatures to be vexed & mourne. The firſt is, for that they be wearied with continuall labours, inſomuch as they ſerue for our dailie vſes; hereof it commeth oftentimes to paſſe, that when we ſinne gréeuouſlie, as often we doo, they ſuffer puniſhment togither with vsus, as may plainelie be perceiued by the floud, by Sodom, and by the plagues of Aegypt. Moreouer, there is a certeine Sympathie, or mutuall compaſſion betwéene man and other creaturs; by meanes whereof, in aduerſitie they ſigh and mourne togither with him. Laſt of all, there is great iniurie doone vntounto them, in that they are compelled to ſerue wicked and vncleane men; wherevnto the prophet Oſe had reſpect, as we hauehave aboue declared, when he ſaid in the perſon of God; I will take awaie my wheate, my wine, Oſe. 2, 8.and mine oile, and I will ſend awaie my wooll, and my flaxe, that they ſhall not couer thy filthineſſe. Ambroſe maketh for me in manie places; in his epiſtle to Horantianus, handeling this place of Paule, by an induction ſheweth, that Euerie creature ſorrowech, By an ample induction it is ſhewed that creatures doo ſorrowe for our ſakes.and waiteth for the appeering of the ſonnes of God. And he beginneth at the ſoule; The ſame (ſaith he) cannot but be afflicted and mourne, when it ſéeth it ſelfe to be incloſed in the bodie, as in a certeine vile cotage, and that not willinglie, but for his ſake, which hath made it ſubiect. For it was the counſell of God, that the ſame ſhould be ioined with the bodie, that through the vſe of it, it might one daie atteine vntounto ſome fruits, whereof it ſhould not repent. For Paule ſaith in the ſecond to the Corinthians, 2. Cor. 5, 10.that We ſhall all be ſet before the iudgement ſeate of Chriſt, that euerie man may yeeld account of thoſe things that he hath doone in the bodie, be it good, or be it euill. Ibidem. 4.But he ſaith alſo in the ſame epiſtle; that We doo ſigh, ſo long as we be in this earthlie manſion: not for that we would be cleane ſpoiled of it, but rather to hauehave it ouerclothed.
And Ambroſe citeth out of the Pſalmes; Pſal. 144, 4. Pſal. 39, 6.that Man is made like vntounto vanitie; and that Man is altogither vanitie. Wherevnto I thinke this is to be added, to let vsus vnderſtand, that this heauineſſe of the bodie, and theſe gréefes, which Dauid complaineth of, doo come vntounto the ſoule by reaſon of the bodie. We may perceiue, that they came not by the inſtitution of God; but rather crept in by the meanes of ſinne: for otherwiſe, the bodie was not giuen to the ſoule, as a graue or priſon, At the beginning the bodie was not giuen to the ſoule as a priſon.as ſome doo fable; but as a moſt fit inſtrument, to accompliſh moſt ſingular actes, and moſt excellent enterpriſes. Ambroſe goeth on, and in his induction ſaith, that The ſun, the moone, and the reſt of the ſtars, are weried with continuall courſe; and that the inferiour creatures alſo doo take paines for our ſakes. But he ſaith, that this is not doone by them with an vnwilling mind; for that they vnderſtand, that the verie ſonne of God tooke vponupon him for our ſakes the forme of a ſeruant, & by his death procured their life and ſafegard. Further, he ſaith, that they in this reſpect comfort themſelues; bicauſe one daie they ſhalbe deliuered, and that their labours ſhall once hauehave an end. Whereof if I ſhould declare my iudgement, firſt of all I might doubt, whether the ſunne and moone, and other the ſtarres, doo labour in their courſes. Moreouer, I thinke it to be ſpoken figuratiuelie by Ambroſe, Ambroſe ſpeaketh figuratiuely.that all creatures with a quiet mind beare thoſe their moleſtations; bicauſe they knowe that Chriſt, the ſonne of God, hath ſuffered for our ſaluation the ignominie and death of the croſſe. Neither doo I thinke this to be without a figure, when he ſaith, that they be comforted in this reſpect; bicauſe they vnderſtand that their labors ſhall once be at an end, and that they ſhall be repaired. Laſt of all he maketh mention of angels, and ſaith, that they are not glad to be occupied in puniſhing of wicked men; for that they be touched with merciemercy, and had rather adorne them with benefits, than afflict them with puniſhments, eſpeciallie ſéeing Chriſt ſaith in Luke, that The angels doo greatlie reioiſe of one ſinner that repenteth. The ſame Ambroſe expounding this place, Luk. 15, 10.ſaith; that The ſorrowfulneſſe of the creatures ſhall ſo long indure, How long the anguiſh of the creatures ſhall indure.vntill the number of them be full which ſhall be ſaued. And To be ſubiect vntounto vanitie, he interpreteth, To be mortall and tranſitorie. Vanitie therefore in this place (after his opinion) is mortalitie, where vnderunder all creatures vniuerſallie doo labour, as we ſée: and therefore are compelled to wreſtle continuallie with the ſame; ſo as Salomon vponupon iuſt cauſe ſaid; Eccle. 1, 12.Vanitie of vanities, & althings are vanitie.
Commentaries aſcribed vntounto Ierom.57 The commentaries, which are aſcribed vntounto Ierom, ſéeme not much to diſagrée with the ſaieng of Auguſtine: ſo that they, by euerie creature, vnderſtand the whole number, euen from the verie time of Adam; which number of ſaints, together with the ſame Adam, doo (as they ſaie) ſorrowfullie wait for the reuelation of the ſonnes of God, that they alſo, as we be taught in the epiſtle to the Hebrues, Heb. 11, 40.may be perfect with vsus. Origin.Origin maketh mention of certeine things concerning the ſoule, which is the chéefeſt part of our mind; which he ſaith laments and ſorrows heauilie, bicauſe it is continuallie compelled to humble it ſelfe, to ſerue the manifold and ſundrie neceſſities of the bodie. But Chryſoſtome is plainlie on our ſide, Chryſoſt.and confeſſeth, that Paule vſeth here the figure Proſopopoeia, which figure is greatlie frequented in the holie ſcriptures: Pſalm. 47, 1.for the Prophets and Pſalmes doo manie times command the flouds and the woods to clap their hands. The prophets and pſalmes do manie times feine ſenſe vntounto things without life.Sometimes they ſhew, that the mountaines doo danſe, and that the hils doo leape for ioie: not that they in verie déed doo aſcribe motion and ſenſe vntounto things without life; but to ſignifie, that the ſame good thing, which they ſo commend, is ſo great, that it ought to apperteine vntounto creatures vtterlie without ſenſe and féeling. Eſaie. 24. 4.The Prophets alſo are woont ſometimes to bring in the woods, vines, earth it ſelfe, and other elements lamenting and howling; and alſo the roofes of houſes and temples crieng: that they maie with more vehemencie of words amplifie that euill, which they hauehave in hand. Neither ſhould it ſéeme ſtrange, if Paule doo imitate theſe phraſes of the Prophets, ſéeing one and the ſame ſpirit of God was in both of them.
58 Neither is it a hard matter to declare, How all creatures are ſubiect vntounto the curſe.how our calamities doo redound alſo vntounto creatures: for when man was adiudged vntounto the curſe, the earth was alſo condemned to be accurſed, and conſtrained to bring foorth thornes and briers. Gen. 3, 17.And after what ſort it is become deſert and vnpleaſant, by reaſon of ſinne, both the holie ſcriptures in euerie place teach vsus, and experience (if we conſider it) would ſhew vsus. Eſaie ſaith in the 24. chapter; verſe. 23.The ſunne ſhalbe confounded, and the moone ſhalbe aſhamed. And in the deſtruction of Babylon, the ſame prophet writeth; Eſaie. 13, 10That the moone and the ſtars ſhall giuegive no light, and that the ſunne ſhalbe clothed with darkeneſſe. Pſa. 102, 26.Concerning heauen Dauid pronounceth; The heauens from the beginning are the works of thy hands, they ſhall periſh, but thou doeſt indure: as a veſture ſhalt thou change them, and they ſhalbe changed. Deut. 28, 23.Moſes ſaith in the lawe; I will giuegive a heauen of braſſe, and an earth of yron: which we vnderſtand came to paſſe in the time of Elias, 4. Kin. 17, 1. Iam. 5, 17wherein the heauen was ſo ſhut vp, as for the ſpace of thrée yeares and a halfe, it yéelded no raine. Wherefore that is an excellent ſaieng, Oſe. 2, 21.which the prophet Oſe ſaid on the contrarie part; I will heare heauen, and heauen ſhall heare the earth, and the earth ſhall heare the wheat, wine, and oile, How all creatures doo ſeruice to the godlie. Exod. 14, 21 and▪ 16, 13. and, 17, 6. Ioſu. 10, 13.and they ſhall heare Iſrael. Finallie, in what maner euerie creature doth ſeruice vntounto godlie men, the ſcripture in euerie place declareth. The ſea made waie for the Iſralites; the ſtonie rocke guſhed out water; the heauen gaue a cloud and Manna; the ſunne ſtood ſtill for Ioſua, and went backe for Ezechias. Eſaie. 38, 8.All which things we may plainelie diſcerne in Chriſt alone, in whom all things be after a woonderfull ſort reiterated. All creatures doo ſeruice vntounto Chriſt. Luke. 2, 9. Matth. 2, 2. Matt. 27, 51. Mar. 15, 33. Matt. 28, 2. Acts. 1, 9.At his birth the heauen reioiſed, and did ſhine by night, the angels were preſent and ſang, a ſtar conducted the wiſe men; at his death the ſunne was darkened, and all things were inuironed with darkenes, the ſtones daſhed togither, the vaile was rent in ſunder, the graues were opened; at his reſurrection the earth quaked, and the angels were readie at hand; at his aſcending into heauen, Mat. 24, 29.a cloud imbraced him; & when he ſhall returne againe, the whole world ſhall be ſhaken, and the powers of heauen ſhall be mooued; After iudgment ſhall be a great renewing of creatures Eſai. 30, 16.and againe after his iudgement there ſhall be ſo great a renewing of all things, as Eſaie in the thirtie chapter ſaith; It will come to paſſe, that the moone ſhall ſhine like the ſun: and the light of the ſunne being compared with that it now hath, ſhall be ſeuen fold greater than it is.
The creatures in ſuffering for man hauehave no iniurie.59 But is there anie iniurie doone vntounto creatures, when without their fault they be ſo vexed for the ſinnes of men? Chryſoſtome anſwereth, that they hauehave no iniurie doone vntounto them: for if (ſaith he) they were made for my ſake, there is no vniuſtice ſhewed, if for my ſake they ſuffer. Further, he addeth, that the conſideration of right and wrong, is not to be tranſferred vntounto things without life, and things void of reaſon. Laſt of all, if for our ſakes they be afflicted, they ſhall be alſo reſtored with vsus, when our felicitie ſhall appéere. The ſame Chryſoſtome, in his ſecond homilie vponupon Geneſis, dooth plainelie declare; that It is neither vniuſt nor abſurd, if ſo be the creature be conſtrained to ſuffer ſome calamities for mens ſake. A ſimilitude.For if a man (ſaith he) happen to incurre the diſpleaſure of a king, not onelie he himſelfe is puniſhed, but alſo all his familie is oppreſſed. Man, by reaſon of ſinne, All creatures be after a ſort the houſehold of manis become ſubiect vntounto the curſſe, and wrath of GOD: wherefore it is no maruell, if all creatures, which are the houſhold or familie of man, doo lament and ſorrowe togither with him. Moreouer, he alledgeth out of the ſcriptures, that euerie creature was drowned in the floud; Gen. 7, …1. Gen. 19, 25.that in Sodom all things togither were burned with the vngodlie men; that in Aegypt, Exo. 14, 28.by reaſon of Pharaos obſtinacie, all creatures were deſtroied. And in his booke De reparandis lapſis vntounto Theodorus, he ſheweth, that After the iudgment day, althings ſhall be renewed; that the glorie of the Lord ſhall be reuealed and made manifeſt, ſo as the ſame ſhall fill & occupie all things. The Gréeke Schoolies doo acknowledge here, as we doo, the figure Proſopopoeia; and therefore affirme, that the creature ſhall be deliuered from the bondage of corruption, bicauſe for our ſakes it was made ſubiect to corruption. And they declare, that the adoption of the ſonnes of God ſhall be reuealed, for that the ſons of God are now conuerſant with the children of the diuell, and cannot eaſilie be deliuered from them. Herevnto may be added, that we be preſſed with afflictions, compaſſed about with infirmities, and defiled with manie falles: all which things, notwithſtanding they doo not fruſtrate the adoption, which we hauehave by faith; yet they ſo ſhadowe and dimme the ſame, as without the inward teſtimonie of the ſpirit, it cannot be knowne. But our glorie ſhall be reuealed in due time, and it ſhall not onelie appéere, but alſo be giuen vntounto vsus: for we hauehave the ſame euen now preſentlie, but not as yet full and perfect; but then it ſhall be fullie perfected, and ſhall obteine whatſoeuer is now wanting.