Common Places, Part 3 · Chapter 17 – Chapter 1
The xvij. Chapter. Of the end of the world, of the laſt iudgement, of eternall life, of the equalitie of rewards, and of the reſtoring of the whole world.
AS for the time of continuance of the world, In 1. Cor. 10. ver. 1….we hauehave no certeintie in the holie ſcriptures. Auguſtine reckoned ſix ages of the world.Auguſtine in his firſt booke vponupon Geneſis, againſt the Manicheis, reckoned ſix ages of the world. The firſt, from Adam vntounto Noah; the ſecond, from Noah vntounto Abraham; the third, from thence vntounto Dauid; the fourth, from that time to the tranſmigration into Babylon; the fift, from that time vntounto Chriſt; the ſixt, from Chriſt vntill the laſt iudgement. Wherefore that age, wherein we now liue, being the laſt, Iohn. 2, 18.may be called the decréeped or verie old age; and of Iohn it is called the laſt houre: but how long it ſhall continue, Auguſtine.we knowe not. Auguſtine vntounto Heſychius, who had ſomewhat curiouſlie queſtioned of the end of the world, anſwered; that He durſt not either meaſure or reckon the ſpaces of times, vntounto the end of the world; bicauſe it is written, Matt. 24, 3…that Of that daie knoweth no man, neither the angels, nor yet the ſonne of God himſelf. EpiphaniusWhich place Epiphanius interpreteth, in the booke which he calleth Anchoratus; affirming a double knowledge, one of the execution or worke, & another of the inward ſcience. And then (ſaith he) God the father hath both waies the knowledge of the laſt iudgement: of the inward ſcience doubtleſſe, in that he hath knowen the time thereof: ſecondlie of the worke; bicauſe he hath alreadie executed iudgement. How the ſonne hath knowledge of the iudgment daie, and how he hath not. Iohn. 5, 22.He hath giuen all iudgement to the ſonne, and as touching himſelfe, he hath ſufficientlie iudged. And the ſonne hath knowledge of that daie, as touching knowledge: but as touching execution, he hath not; bicauſe he is not yet come to iudge. But the angels in neither ſort knowe of that daie. Firſt, in verie déed, the houre & time of iudgement is hidden to them: further, the worke or execution God hath not yet committed to them, that they ſhould go foorth and take awaie all offenſes.
Howbeit, this expoſition ſéemeth to be verie ſubtill and wreſted. Auguſtine.Auguſtine hath more plainlie interpreted it; that The ſonne knoweth not of that daie, not as touching himſelfe, but concerning others, whom he cauſeth not to knowe that daie; neither hath he reuealed the ſame by his doctrine. But if thou wilt ſaie, that afrer this maner, the father alſo dooth not knowe it; bicauſe he hath not ſhewed the ſame daie, or inſtructed anie man as touching it: he anſwereth; Yes verelie, he hath reuealed it to the ſonne. Howbeit I would yet more ſimplie vnderſtand that ſentence, as touching the humane nature of Chriſt, which by the ordinarie and naturall condition, knew nothing more, than was declared vntounto him by the diuine nature.
2 Some hauehave had a mind to cauill, that albeit the daie and the houre is not knowne: yet that by coniectures we may atteine to the knowledge of the time, bicauſe that Chriſt did ſpeciallie ſpeake of that daie, but not of the time. But this ſubtill point nothing helpeth them, bicauſe it is written in the firſt chapter of the acts; verſe. 7.It is not for you to knowe the times and moments: which in Gréek is written. foreign. And that, Matt. 24, 14.which we read in Matthew; When the Goſpell ſhall be preached ouer all the world, then ſhall the end be: Auguſtine.Auguſtine expoundeth; The Lord ſhall not come, before the Goſpell ſhall be preached ouer all the world. But by this it is not knowne, how ſoone, after ſuch preaching, he will come. In the epiſtle to the Coloſſians, verſe. 6.the firſt chapter, the apoſtle writeth, that Euen at that time, the Goſpell was alreadie preached ouer all the world: and yet we ſée that iudgement is ſtill deferred. The Lord, in the Goſpell of Matthew, Matt. 24.ſhewed of manie ſignes of the laſt times: but when we ſée them, we vnderſtand not whether as yet they be thoroughlie come to the iuſt meaſure, ſo as they ſhould be reckoned euen for the verie ſame things, which the Lord hath foreſhewed. But it is ſufficient for vsus to knowe, 1. Co. 10, 11that (as Paule ſaid) This our age is the laſt; ſo as another age after this is not to be looked for. And touching this time of ours Chriſt ſaid; Matt. 28, 20.I will be with you, vntill the end of the world: wherein he ſheweth, that the end of our age is the conſummation of the world. And when he inſtituted the ſacrament of the Euchariſt, 1. Co. 11, 26he ſaid; Ye ſhall ſhew the Lords death vntill he come: by which ſaieng he declareth, that our ſacraments ſhall endure, vntill the end of the world.
3 Manie are led by coniectures, which are but weake (I will not ſaie vaine) to appoint the time of the laſt iudgement. They bring foorth an oracle from the tradition of the Hebrues, which they attribute to Elias, and his Schoole; namelie, that the world ſhould endure ſix thouſand yéeres. And thoſe yéeres they diſtribute after this maner; to wit, that two thouſand yéeres were ſpent before the lawe, two thouſand yéeres vnderunder the lawe, & two thouſand yéeres they appoint to be vnderunder the kingdom of Meſſias. And others hauehave feigned (which commeth all to one purpoſe) that the world ſhall endure ſix daies, euen as it was made in ſix daies; but as touching the laſting thereof they appoint for euerie daie a thouſand yéers; as though this had béene the mind of Dauid, when he ſaid; Pſal. 90, 4.And a thouſand yeeres before thee are as yeſterdaie that is paſt. Alſo there be others, which thinke, that the myſticall bodie of Chriſt, that is, the church, ſhall liue vponupon the earth 33. yéeres: which number Chriſt liued in the world, as touching his bodie, which he tooke of the virgin: but to euerie yéere they diſtribute fiftie vſuall yéeres, that they may make a yéere of Iubile. All theſe things are inuentions of men. And it is a miſerable thing, that whereas we hauehave ſo manie cléere and manifeſt things in the holie ſcriptures, concerning faith, hope, charitie, and the bonds of other vertues, wherein there is nothing obſcure; we will leaue thoſe vtterlie neglected, and with ſo great ſuperſtition followe other things, which are vncerteine, and ſerue leſſe vntounto ſaluation. This dooth the diuell indeuour, that we ſhould earneſtlie occupie our ſelues in queſtions, which be infinite & vnprofitable; laieng aſide other things, which ſhould be neceſſarilie kept.
But when we heare mention to be made of the laſt iudgement, let vsus rather prepare our ſelues to watch and praie, leſt we be found negligent. True certeinelie it is, Auguſtine.that Auguſtine ſaid, Propheſies are ſooner fulfilled than vnderſtood.that Propheſies are ſooner fulfilled than vnderſtood. Wherefore, when we ſée ſome of thoſe ſignes, which Chriſt ſet foorth vntounto vsus, as tokens of the iudgement to come, let vsus ſaie with our owne ſelues; Perhaps the wrath of the Lord is now to be powred out, let vsus feruentlie deſire of God by praiers and moſt earneſt faith, that he will be mercifull, and reconciled vntounto vsus, for Chriſt his ſake. Concerning the ages and ſpaces of times, the heretiks Marcion, Cerdo, Praxeas, and Valentinus hauehave ſhamefullie doted; as may be ſéene in Tertullian and Irenaeus.
4 The deferring of puniſhments, In Rom. 2, verſe. 4.which God vſeth of his owne nature, ſéemeth to inuite men to returne vntounto God; although it hauehave not the like ſtrength of working in all men. Wherefore, Why God puniſheth ſome and not all.when we ſée ſome puniſhed, and we our ſelues in the meane time ſpared, it is meet that we ſhould weigh this goodnes of God, whereby he beareth with vsus, to the intent we ſhould correct our ſelues. Of which thing Chriſt admoniſhed vsus, when he ſaid (at what time that word was brought him of ſome that were ſlaine with the fall of the tower of Siloa; Luke. 13, 4.) Doo ye thinke that they alone hauehave ſinned? As though he ſhould hauehave ſaid; Not onelie they hauehave deſerued that puniſhment, but manie others ought to hauehave ſuffered the like. But God will ſhew foorth certeine particular examples of his iudgement, which one daie ſhall be generall. Indéed the puniſhment of the vngodlie is deferred, but yet it ſhall moſt certeinlie come at the time appointed. Ibidem. 6.The parable of the fig-tree, which the good man of the houſhold commanded to be cut downe, ſéeing it bare no fruit, admoniſheth vsus of the ſelfe-ſame thing. For the huſband-man obteined, that the cutting downe thereof ſhould be a little while deferred, for that he would doong it, and huſband it, if perhaps it would bring foorth fruit: which if it did not, then it ſhould not onelie be digged vp by the roots; but be alſo throwne into the fire. Here are we taught, not ſtraitwaie to forſake our brethren, How we ſhould deale towards our brethren that offend.when they offend; but patientlie for a time to expect: and that euen as God himſelfe dooth, ſo ſhould we by benefits prouoke them to repentance, not omitting in the meane time brotherlie admonitions.
But it is woorthie to be noted, that the verie ſame men, Rom 5, 24. and 2, 5.whom Paule ſaid were puniſhed, (when they were deliuered vp to the luſts of their owne hart, and vntounto ſhamefull affections, and alſo vntounto a reprobate mind) ſhall againe be puniſhed: God puniſheth the wicked with a double puniſhment.which therefore is doone, bicauſe that firſt kind of puniſhment drew them vntounto pleaſures and delights: for he declareth, that it ſhall one daie come to paſſe, that they ſhall hauehave ſore and gréeuous puniſhment laid vponupon them. But how dooth this agrée with that which the prophet Nahum writeth in his firſt chapter; verſe. 9. A place of the prophet Nahum expounded.namelie, that iudgement and puniſhment are not vſed twiſe for one thing. Séeing theſe men were puniſhed once, whie are they puniſhed againe? Certeinlie, that ſentence ſo commonlie frequented, that God puniſheth not twiſe, is not ſo written in the prophet; although it be ſo read in the ſeuentie interpretors. The words are after this ſort; Whie doo ye deuiſe againſt the Lord? He will make an end, neither ſhall tribulation ariſe the ſecond time. Which words ſome of the Hebrues (as Ierom reporteth) doo interpret of the Aſsyrians, who ſéeing they had gotten the victorie at the firſt time againſt the kingdome of the ten tribes, thought that they had béene able, in like maner, to hauehave preuailed againſt the kingdome of Iuda, which the prophet ſaid ſhould not come to paſſe; and ſaith, that after the firſt tribulation, a ſecond ſhould not followe. Indéed this expoſition may be borne withall.
But there is an other, which is more plaine; namelie, to ſaie, that theſe things are ſpoken againſt Senacherib, which beſieged Ieruſalem, vntounto whom God threatned an abſolute and perfect deſtruction; I will (ſaith he) ſo blot thee out, as I ſhall not need to riſe the ſecond time againſt thee. One plague ſhall be ſufficient, thou ſhalt be ſo vehementlie afflicted therewith. Neither did the prophet dreame, as manie doo imagine, that there is a meaſure of puniſhments preſcribed vntounto God; as though it were not lawfull for him to puniſh one and the ſelfe-ſame man more than once. If this ſhould be granted, Exod. 14, 3… Gen. 6. and 19.we muſt ſaie, that the Aegyptians, for ſo much as they were puniſhed in the red ſea, are now frée from hell fire; and they, which were deſtroied in Sodome, and in the floud, now at length be at reſt. Which ſaiengs vndoubtedlie are moſt abſurd: for as ſome in this life doo receiue the holie Ghoſt, and grace, as an earneſt penie of the happineſſe to come, being thoſe, which both in this life, and in the life to come ſhall hauehave reward: ſo on the other ſide it may be, that the puniſhments of ſome begin in this life, which ſhall be augmented in an other life. As it is to be thought, that Nero, Herod, and Saule, doo now féele puniſhments farre more gréeuous, than thoſe which they here taſted of. Yet in the meane while I denie not, but that God as touching his elect, is content with thoſe gréefes and puniſhments wherwith he puniſhed them in this life.
As Paule ſaid to the Corinths, 1. Cor. 15, 5that One among them ſhould be deliuered vp vntounto ſatan, to the end his ſpirit might be ſaued in the daie of the Lord. And againe he ſaith; 1. Co. 11. 32that Some are here corrected of the Lord, leaſt they ſhould not be condemned with this world.
5 But when God will deale after this ſort, or vſe this ſeueritie, to puniſh both here and afterward, that is not put vnderunder our knowledge. Wherefore, according to the commandement of Chriſt, he is alwaies to be feared; forſomuch as He hath power both to kill the bodie, Matt. 10, 28and alſo to caſt the ſoule into hell fire. Howbeit, this we may affirme, that they which periſh in affliction and trouble, and repent not, ſhall be more gréeuouſlie tormented againe: and they on the other ſide, which being warned by afflictions, doo returne vntounto Chriſt, ſhall (after ſufficient chaſtiſing with the puniſhments of this life) obteine euerlaſting ſaluation. Wherefore, according to that which we hauehave ſaid, Rom. 2, 5.Paule admoniſheth wicked men, that howſoeuer they hauehave béene puniſhed; yet, vnleſſe they ſhall repent, greater puniſhments remaine againſt the daie of iudgement. And his meaning is, Ibidem.that the patience of God, whereby he ſuffereth them, The patient forbearing of God dooth not portend impunitie to ſinners.dooth not foretoken impunitie; but giueth them an occaſion of beginning true repentance. God is declared to be both mercifull and good, but yet ſo, as his forbearing and clemencie hath ends and limits. And by reaſon of this deferring of puniſhments, which happen in this life, the apoſtle is compelled to make mention of the laſt iudgement. Otherwiſe, ſéeing manie are ſpared in this life from puniſhment, & others are verie ſeuerelie handled, God might be thought to deale vniuſtlie. Wherefore he vrgeth them with the feare of the laſt iudgement, and affirmeth, that the deferring of vengeance bringeth the greater puniſhments. Which thing Valerius Maximus an Ethnike writer ſpeaketh of; namelie, that God by the gréeuouſnes of puniſhments, recompenſeth the long delaie of puniſhing. Whereby it is plaine, that Paule diſputing againſt the Ethniks, which knew not the holie ſcriptures, reprooued them by thoſe things, which might be knowen by the light of nature. So then there is a certeine naturall knowledge graffed in the harts of men, A certeine foreknowledge of the iudgement to come is naturallie planted in men.concerning the iudgement of God, which is to come after this life. And this doo euen the fables of the Poets declare, which hauehave placed Minos, Rhadamanthus, & Aeacus as iudges in hell. Wherfore they ſhall be the more gréeuouſlie puniſhed, which hauehave béene the longer borne withall; bicauſe the contemning of God, addeth no ſmall weight vntounto their ſinnes: which contempt ſéemeth to hauehave crept vponupon them, while they in ſuch ſort neglected a long time his gentleneſſe and patience.
Paule addeth; But thou according to thy hardneſſe and vnrepentant hart, heapeſt to thy ſelfe wrath, In whom is a hard hart.in the daie of wrath. It is a hard hart, that is not mollified by the benefits of God, nor yet is broken by his threatnings, or feare of puniſhments. Whence the rebellion againſt God is deriued.And this rebellion againſt God we drawe vntounto vsus, partlie by originall ſinne; and partlie by a cuſtome of ſinning: ſo that we are now in a maner without anie féeling. To beléeue well, ſéeing it belongeth vntounto vertue, it hath two extremities. On the one ſide there is ſo great facilitie, that ſome will beléeue anie thing, whether it be an inuention of man, or a ſuperſtition; or elſe the word of God, that thou ſet foorth vntounto them: this vndoubtedlie is a fault. On the other ſide, there is ſo great difficultie to beléeue, as they will not admit, no not that which is manifeſtlie appointed by the word of God, vnleſſe their owne reaſon be ſatiſfied therin. Betwéene theſe two dangerous extremities, there is a certeine meane; to wit, that we ſhould eaſilie beléeue thoſe things which are to be beléeued, when they are ſincerelie offered vntounto vsus, making a godlie triall of them by the holie ſcriptures: for by that rule all things muſt be examined. Paule vſeth this Gréeke word foreign, which ſignifieth, To laie aſide, or to laie vp in ſtore: for we commonlie vſe to laie vp in our treaſuries, thoſe things which we will not preſentlie vſe; but will afterward occupie them at ſome other time. And this accordeth iuſt with thoſe vngodlie perſons: for they did not then féele the wrath of God, which afterward they ſhall féele; and that ſo much the more abundantlie, as riches are greater, which are euerie daie heaped togither. He prudentlie ſaith; that Theſe men heaped vntounto themſelues wrath, bicauſe they ſhould not impute theſe puniſhments vntounto the crueltie of God. By this kind of ſpéech he teacheth, that it was their owne ſelues which brought this miſchéefe vponupon themſelues. And this word of [Heaping vp treaſure;] is oftentimes vſed in the holie ſcriptures. In Deuteronomie the 32. chapter, verſe. 34.God ſaith of the tranſgreſſions of the Iſraelits, that they were ſealed vp in his treaſures. verſe. 25.Ieremie alſo in the 50. chapter thretneth, that God would powre out the treaſure of his wrath and of his indignation.
6 And whereas Paule to the Romans added; Rom. 2, 5. The daie of wrath what it is.Againſt the daie of wrath, it dooth ſometimes happen in this life, when God ſéemeth that he will not ſuffer anie longer, and ſheweth foorth ſome tokens of his ſeueritie. Which thing we perceiue did happen in the captiuitie of Babylon, Iere. 7, 14. Ibid. 14. 11. Gen. 19, &c Exod. 14, Eſai. 13, 13. Lament. of Iere. 1, 12. Sop. 1, 5. &cin the deſtruction of Sodom, and the ouerthrowe of the Aegyptians. And the prophets euerie where deſcribe the moſt bitter puniſhments of God, vnderunder this title, that they be laid vp in ſtore againſt the daie of wrath. And wrath is héere taken for vengeance, by that kind of figure, wherby that which followeth is expreſſed by that which goeth before. But the méeteſt waie is, to referre thoſe things, which are héere deſcribed, vntounto the laſt daie of iudgement. Three marks of the daie of iudgement.Which he noteth out by thrée markes; firſt, by wrath; ſecondlie, by reuelation; and laſtlie, by iuſtice. Vengeance he aſcribeth vntounto God, leaſt it ſhould be thought to be a thing of ſmall weight. He addeth alſo, Reuelation, bicauſe héere things be hidden; but there all things ſhalbe made manifeſt. He added alſo this word foreign, that is, Iuſtice, leaſt (as Chryſoſtome noteth) ſome ſhould perſuade themſelues, that the iudgement of God ſhould procéed from an angrie mind. Vndoubtedlie, there ſhalbe ſhewed a moſt gréeuous vengeance but yet ſuch vengeance, as ſhall hauehave iuſtice ioined therewith. Wherefore we ought to hauehave that iudgement continuallie before our eies, neither at anie time to take anie enterpriſes or actions vponupon vsus, but that we hauehave the eie of our mind bent therevnto. And this is to walke before God, What is to walke before the Lord.which thing Abraham was commanded to doo: and is verie often required of vsus. And to walke before God, is nothing elſe, but to thinke that he dooth moſt intentiuelie behold what things ſo euer we doo.
But alas, it is a wonder to ſée, how continuallie this meditation of the iudgement to come, is taken awaie from the ſight of the vngodlie. But he ſhall render to euerie one according to his woorks. But when he ſaith, that to euerie one ſhalbe rendered, it plainelie ſignifieth, that none ſhall eſcape this iudgement. In the iudgements of men it oftentimes commeth to paſſe, that one is puniſhed, and an other is not ſo much as accuſed. He addeth; According to their works: to let vsus vnderſtand, that there ſhall be no accepting of perſons. God hath conſideration of the cauſes, not of the men.There ſhall be onelie had a conſideration of the cauſes, and not of the men: they ſhall be iudged according to their works and déeds, of what ſtate and condition ſo euer they be. Indéed the merciemercy of God is now verie ample, but yet ſo, as the ſeueritie of [his] iuſtice is not wanting. Albeit that Moſes perceiued manie properties of God, which ſerued to expreſſe his goodnes and clemencie; to wit, that He is gentle, Exod. 34, 6.mercifull, ſlowe vntounto wrath, rich in merciemercy and truth, which would keepe in ſtore his pitie or merciemercy for a thouſand generations: yet he perceiued it to be added in the end, that God will not declare the wicked man to be an innocent. And that he viſiteth the ſinnes of the fathers vponupon the children, vntounto the third and fourth generation.
In 1. Cor. 15. 22.7 But whereas it is here and there ſaid, that all die, and that all ſhall be made aliue; ſome hauehave thought, that in the end all men ſhall be ſaued: that the benefit of Chriſt may extend as far as did the fault of Adam. Of this mind did Origin ſéeme to be. Howbeit, in the holie ſcriptures, as touching the puniſhments of the damned it is ſaid, Mark. 9, 43.that Their woorme ſhall not be extinguiſhed. And Chriſt is ſaid, that At the laſt iudgement hee will throwe the damned into eternall fire. Matt. 25, 41.But if thou wilt cauill, that this word [Eternall] is ſometime in the holie ſcriptures applied vntounto things, The word eternal is diuerſlie vſed.which endure a long time; and that it is not alwaies required, that they ſhould be without end: we anſwer, that this cannot be applied vntounto this queſtion. For thoſe things, which by reaſon of long continuance, are ſomtimes by a figure called eternall; whereas otherwiſe they ſhall hauehave their end, are prooued, euen by the holie ſcriptures to hauehave an end, and at the length to breake off. But if this be not manifeſt, let vsus alwaies vnderſtand [Eternall] in his owne proper ſignification. And ſéeing in the holie ſcripture there is no mention made of a change to come, after the ſentence giuen by the high iudge, touching the ſtate and condition of things; we will abſolutelie vnderſtand his words. For whatſoeuer ſhall be preſumed, ſhall be but feigned.
The benefit of Chriſt, as touching number, extendeth not ſo farre as the loſſe by Adam.Neither is that neceſſarie, which they indeuour to prooue; namelie, that the benefit of Chriſt ſhould as largelie extend, as did the dammage and loſſe procured by Adam. Albeit I knowe, that there be ſome, which for their readier anſwer, and that they may ſéeme to defend, that ſo manie be partakers of the benefit of Chriſt, as were hurt by the fall of Adam, are woont to ſaie; that Euen as death came vponupon all men by Adam, ſo the reſurrection ſhall be ſpred vponupon all men by Chriſt: although that this benefit in the wicked, dooth tend to deſtruction through their owne fault. But vntounto this opinion I doo not willinglie agrée: for it is here ment of that kind of reſurrection, which Chriſt ſhall performe, by aboliſhing of ſinne. Which, ſéeing we cannot appoint to be in the wicked (as they which will remaine in their ſinnes) they cannot be partakers of this reſurrection: and the reſurrection of them dooth belong to the ſeueritie of iudgement, and not to the bountifulnes of merciemercy. For if the Lord trulie pronounced of Iudas, that It had beene better for him if he had not beene borne: Matt. 26, 24.the ſame may we affirme of theſe men, that it ſhould be much better for them, It ſhall be better for the damned not to riſe againe.if they riſe not againe. And further, if theſe men may ſéeme to hauehave found a ſhift concerning reſurrection, as though [the particle] By Chriſt, ſhould reſpect ſo manie as they be, which be periſhed by the death that came in by Adam: what (I beſéech you) would they ſaie, if ſo be I ſhould vſe the ſame kind of argument as touching ſinne and righteouſneſſe? For ſo all men would ſaie, that they be iuſtified by Chriſt, as ſinne was deriued vponupon all men by Adam. Certeinlie here they hauehave no ſhift: for a far leſſe number doo obteine righteouſneſſe by Chriſt, than are contaminated in their birth by originall ſin. Wherfore, that is firme, which we ſaid at the beginning; namelie, that the gift of Chriſt is not ſo largelie extended, as was the loſſe that came by the fall of Adam. The benefit of Chriſt is not of leſſe ſtrength than the fall of Adam.Yet muſt we not iudge that gift to be of the leſſe ſtrength, as well bicauſe there wanted nothing in Chriſt, as touching deſert and woorthineſſe, but that whole mankind might be iuſtified by him; ſauing that the large ſcope of his grace and benefit is drawne within the limits of diuine predeſtination: as alſo, for that it is a greater power to blot out a multitude, yea an innumerable ſort of ſinnes by iuſtification, than it was to ſpred one ſinne ouer all men. And this reaſon did Paule touch in the fift chapter of the epiſtle to the Romans. Wherefore, when it is ſaid, verſe, 19.[All] as well on the one part as on the other, the ſpéech muſt be referred vntounto ſuch a generalitie, as is not one and the ſame, but which is proper to both of them. Chriſt hath his generalitie as Adam hath his.For euen as Adam hath his bodie of all the poſteritie, which is deriued from him; ſo doubtleſſe Chriſt hath his bodie of all beléeuers and iuſtified perſons. And verie well dooth the expoſition, which Auguſtine vſeth, agrée with this place; namelie, that By Chriſt all ſhall be made aliue, euen as manie as come to the bleſſed reſurrection, which they ſhall atteine by the grace of Chriſt.
That all mens glorie in heauen ſhall be alike.
8 The fathers, when they interpret the place of Paule, In 1. Cor. 14, verſ. 41.wherein it is ſaid; There is another glorie of the ſunne, and an other of the moone: they expound the ſame, as though it ſhould concerne the diuerſitie of rewards; ſo that after the bleſſed reſurrection, ſome ſhould become more excellent than others. Howbeit, if a man in this place weigh well the matter, this is not ment: which thing the concluſion brought in, dooth manifeſtlie declare. For thus Paule inferreth; It is ſowen in corruption, it riſeth againe in incorruption; 1. Co. 15, 43it is ſowen in diſhonour, it riſeth againe in glorie; it is ſowen in infirmitie, it riſeth againe in power; it is ſowen a naturall bodie, it riſeth againe a ſpirituall bodie. Where it appéereth, that this diuerſitie is onelie to be vnderſtood betwéene the bodie, which we ſhall put off at our death, and that bodie which ſhall be reſtored in the reſurrection: neither is there anie thing concluded, of a difference to be betwéene the bodies of the bleſſed. The effect of that which is to be conſidered in this compariſon, is betwéene the bodie put off, and the bodie reſtored. Chriſt ſpake no otherwiſe than generallie, concerning this matter; to wit, that in the euerlaſting habitation, Matt. 22, 30we ſhould be like vntounto angels: wherein, neither men ſhall marrie wiues, nor yet women be giuen in marriage. Theſe things are not ſpoken of me, Of the diuerſitie or equalitie of rewards in the heauenlie countrie.to the intent I would prooue, that there is altogither equalitie in that place; but I affirme, that neither of both can be confirmed out of the holie ſcriptures. Both opinions are probable; neither doo I thinke it of neceſſitie to ſaluation, which of theſe two be true. Probable perchance it is, that there is ſome difference among the ſaints, but I doo not thinke that this can be ſhewed by the ſcriptures. The which thing that it may appéere, let vsus ſée what places they bring in.
The firſt reaſon. Rom 2, 6. 1. Cor. 5, 10. Dan. 1…, 3. The 2. reaſon.Firſt they ſaie; VntoUnto euerie man ſhall be giuen, according to his works, and euerie one ſhall hauehave a reward according to his labour. In Daniel it is written; They which teach others, ſhall be as the light of the firmament; and they which inſtruct others vntounto righteouſnes, ſhall ſhine as the ſtarres. The 3. reaſon.They reaſon alſo by contraries; Séeing there is a diuerſitie in puniſhments, the ſame muſt be granted as touching rewards. Matt. 11, 21. The 4. reaſon. Iohn. 14, 2. The 5. reaſon. Matt. 22, 30. The 6. reaſon. Matth. 13, 8. and 25. Matth. 25. The 7. reaſon.And that puniſhments are not alike, they prooue by the words of Chriſt, wherein he ſaid, that It ſhall be eaſier for the men of Tyre and Sidon, than for Coraſim and Bethſaida; and alſo for the men of Sodome, than for Capernaum. Further it is written; In the houſe of my Father there be manie manſions. And beſides this; if We ſhall be like vntounto the angels, they hauehave ſundrie orders among them. Moreouer, the ſéed being caſt into the earth, bringeth foorth fruit, thirtie fold, ſixtie fold, or a hundred fold. And in the parable of the talents, according as there be more or fewer reſtored vntounto the Lord by his ſeruants, the diuerſitie of the gaine is recompenſed with ſundrie rewards. And in the Apocalypſe; The 8. reaſon. Apoc. 14, 4. The 9. reaſon. Matt. 5, 19.Some doo followe the Lambe whereſoeuer he ſhall go; which ſéemeth not to be granted vntounto others. He that ſhall obſerue and teach [the commandements,] that man ſhall be called great in the kingdome of heauen. Againe he ſaith; The 10. reaſon. Matt. 20, 27. The 11. reaſon. 2. Cor. 9, 6. The 12. reaſon. The 13. reaſon.He that deſireth to be the greater among you, let him be made the leſt of all. And in the latter epiſtle to the Corinthians; He that ſoweth ſparinglie, ſhall reape ſparinglie; and he that ſoweth in bleſſings, ſhall alſo reape of bleſſings. All the Fathers agrée vntounto this opinion. And it ſéemeth, that by this meanes is ſtirred vp the ſtudie and indeuour of liuing well. Theſe and ſuch other things they be, which are woont to be brought for this part.
9 Now on the other ſide, let vsus heare them, Reaſons for the equalitie of rewards. Matt. 20, 13. The 1. reaſon.which affirme rather an equalitie in the rewards of eternall life. Firſt, vntounto them which laboured not alike in the vineyard, a penie is giuen indifferentlie; and the good man of the houſe withſtandeth the murmurers, and ſheweth that he dooth iuſtlie; neither dooth he excuſe himſelfe by a diſtinction of reward ſubſtantiall, and accidentall, which the aduerſaries hauehave deuiſed. The 2. reaſon.Further, out of the apoſtle Paule, in an other place, we heare; that God ſhalbe all in all. The 3. reaſon. 1. Co. 15, 28 Matt. 13, 43.And Chriſt ſpeaking of the reward of iuſt men; The iuſt (ſaith he) ſhall ſhine as the ſunne in the ſight of God. But no greater light there is, than that wherewith the ſunne is indued. And no man, except he be iuſt, ſhall enter into the kingdome of heauen. Wherefore all ſhall hauehave the light of the ſunne; that is, the high glorie alike. The 4. reaſon. Matt. 22, 30And againe Chriſt diſputing with the Saduces as touching the reſurrection, ſaid, that we ſhalbe like to the angels: neither dooth he procéed anie further, to appoint ſundrie diuerſities. Furthermore, The 5. reaſon.wheras there be ſundrie differences of the ſaints in this life, that happeneth by reaſon of the fleſh, which they carrie about with them: wherevnto, according as ſome be more or leſſe addicted, they profit more or leſſe in regeneration. But in the kingdome of heauen, when all blemiſhes of the fleſh ſhalbe excluded, we ſhalbe perfect: neither will there be cauſe whie one man ſhould be let more than an other from perception of the preſent good thing.
Alſo Chriſt promiſed to his apoſtles, The 6. reaſon. Matt, 19, 29that they ſhould ſit vponupon 12. ſeats, as iudges of Iſraell. But hath not Paule obteined the ſame reward, although he be accounted the thirtéenth in the ſame fellowſhip; 1. Co. 15, 10 The 7. reaſon. 1. Cor. 6, 3.whereas neuertheleſſe he laboured more than the reſt? Yea rather, he hath alſo made the Corinthians partakers of the ſame reward, and with them all beléeuers, when he ſaith; But doo you not knowe, that we ſhall iudge the world and the angels? And in the laſt chapter to the Romans it is written, Rom. 8, 18.that The paſſions of this life are not to be compared to the glorie to come, which ſhall be reuealed vntounto vsus. But if ſo be that God, in giuing of eternall life, hath not reſpect to the worthineſſe of our works, how ſhall we prooue theſe degrées of rewards? We ſhall obteine felicitie by the méere liberalitie of God: wherefore we ſhould ſéeke for a diuerſitie of rewards at his merciemercy, and not of our owne works. But we ſée that thoſe men, which defend the contrarie opinion, doo chéeflie cleaue vntounto this ground: as if ſo be we ſhould deſerue euerlaſting life by our works, and that (as they ſpeake) of condignitie. Which thing if we ſhould affirme, vndoubtedlie GOD might ſéeme to be vniuſt, if he would not aſſigne greater rewards to them which hauehave deſerued them aboue others.
An expending of the former arguments. Rom. 2, 5. To the firſt.10 But now let vsus come to the weighing of thoſe arguments, wherby they indeuor to ſhew that this difference of rewards is neceſſarie. Firſt, they obiected, that There ſhall be giuen to euerie man according to his works. Which we ſaie muſt be generallie vnderſtood, as touching glorie and damnation. And this interpretation we hauehave out of the ſcripture, in the epiſtle to the Romans, the 2. chapter. And Chriſt, by the laſt ſentence of iudgement, Matt. 2, 5.that To euerie one ſhall be giuen his owne proper reward, thus expoundeth it; to wit, when he calleth thoſe that be on the right hand into the kingdom, & caſteth thoſe on the left hand into deſtruction. Brieflie, he whoſe labors hauehave béene godlie and iuſt, ſhall be ſaued; but he that hath laboured ill, ſhall fall to ruine. To the ſecond. Dan. 12, 2.Thoſe verie words, which Daniel hath in the 12. chapter, to wit; that Manie which ſlept in the duſt ſhall be raiſed vp, ſome doubtles vntounto glorie, but others vntounto ſhame; and that they which hauehave taught others ſhall be like the firmament; and they which hauehave inſtructed others to righteouſnes, ſhall be as the ſtarres, doo prooue nothing neceſſarilie: bicauſe the ſelfe-ſame things, which had béene ſpoken before (as it is often vſed in the ſcripture) are repeated in the clauſe in the ſecond place. The difference which ſéemeth to be aſſigned, is of the firmament and of the ſtarres.
But whereas they, which teach, and thoſe which inſtruct others vntounto righteouſneſſe, be euen thoroughlie all one, and are conteined in one and the ſelfe-ſame degrée, there ſhall not, euen according to our aduerſaries iudgement, be due vntounto them ſundrie rewards, ſéeing they laboured all alike. Wherefore it appéereth, that the ſame thing is ſpoken afterward, which was affirmed before: howbeit, more euidentlie. But if thou ſhalt aſke, why Daniel rather made mention of them which teach, than of others? The anſwer is readie; to wit, that theſe men were rather to be confirmed, bicauſe they were more abandoned vntounto perſecutions than others were. Therefore had they néed of conſolation: for it behooueth them to be of a good courage. Yet thereby is not prooued, that the ſelfe-ſame promiſes ſhould not be made vntounto the reſt, ſéeing Chriſt plainlie ſaid; Matt. 13, 43. Ierom.The righteous ſhall ſhine like the ſunne in the kingdome of God. Furthermore, Ierom in expounding of this place, when he had plainelie treated of that ſentence, added; that Some did demand, whether the godlie vnlearned man, and godlie learned man ſhould hauehave all one glorie? And he ſaith, that we may anſwer according to the tranſlation of Theodoſius, The tranſlation of Theodoſiusthat one ſhall be as the firmament, another as the ſtarres. Howbeit I hauehave alreadie ſhewed, that it is all one thing that is ſpoken on both parts.
11 As touching the argument which they doo bring in of contraries, To the third.we ſhould not much paſſe. For we grant it to be a probable reaſon, but yet not neceſſarie: for this maner of argument oftentimes faileth; as if ſo be a man will ſaie, that he can kill himſelfe, therefore he can quicken himſelfe: and manie other inſtances might be brought, but for breuitie ſake I omit them. Wherefore I grant, that in puniſhments there is ſome diuerſitie, which neuertheleſſe followeth not to be in rewards: for by our works we deſerue puniſhment; but on the other ſide, we deſerue not felicitie by them. So that the argument or reaſon in theſe contraries are differing or vnlike. It is true that Chriſt ſaid; To the fourth. Iohn. 14, 2.In my fathers houſe there be manie manſions: but he ſaith not, Sundrie manſions. As if ſo be I ſhould ſaie; In Oxford there be manie Innes, A ſimilitude.but if the gheſts be intertained in them all after one maner, the Innes ſhall not be altogither diuers, but of equalitie, if ſo be that in euerie one of them the ſelfe-ſame dinners, and the ſame ſuppers, and wholie the ſame commodities be ſet before the gheſts.
As touching angels, we ſaie, To the fift.that the ſcripture granteth, that they hauehave among them ſundrie orders and iuriſdictions; bicauſe God vſeth the miniſterie of them for the gouerning of the world: but at the end, Dan. 10, 1 3. 1. Ih…ſ. 4, 16 Iude. verſ. 9.all principalities and powers (as we hauehave ſaid) ſhalbe aboliſhed. Neither doo we knowe, whether there ſhall be anie more a diuerſitie of orders or degrées, as touching felicitie. Further, they that affirme ſundrie orders to be in angels, their mind is, that they differ in ſpeciall kind, and perhaps in the next generall kind: which cannot be affirmed, as touching bleſſed men, or our ſpirits. Wherefore the ſimilitude betwéene vsus and angels agréeth not as touching all things. For then ſhould we take all angels to be of one forme, or one order, whether they hauehave all a like or equall happineſſe or no. But theſe matters no man can define by teſtimonies of the holie ſcriptures, ſéeing verie few things are taught vsus concerning the affairs of angels, bicauſe they were not neceſſarie vntounto our ſaluation to be known. He that ſhal obſerue & teach [the cōmandements] ſhalbe called great in the kingdom of heauen. To the ſixt. Matth. 5, 19We anſwer, that vnderunder the name of the kingdome of heauen is vnderſtood the church, wherin they are greatlie to be eſtéemed, which teach rightlie, & doo thoſe things, which they ſhall teach: and in the elections of the churches, they muſt be preferred before others. And thoſe are to be leſſe eſtéemed, who breake the leſt of Gods commandements, & teach others to breake them. Except perhaps thou wilt ſaie, that they which breake, & teach others to breake the cō mandements of God, To the ſeuenth. Matth. 13, 8ſhalbe in eternal felicitie: which thing is moſt abſurd. Neither is it any difficult thing to perceiue what meneth the parable of the ſéed, wherof a part falleth on good ground, and giueth fruit, thirtie fold; when as of other parts there is had euen ſixtie fold, or an hundred fold. There is none but vnderſtandeth, that theſe things belong to the ſtate of this preſent life: bicauſe Gods word fructifieth not in all the godlie after one ſort. To the eight. Matth. 25.Neither doth the parable of the talents reſpect anie thing elſe; for he that vſeth Gods gifts well, is made worthie to be placed ouer manie things: graces are increaſed in him, & he dailie made more capable of ſpirituall gifts.
To the ninth. 2. Cor. 9, 6.12 Alſo they cited that ſaieng vntounto the Corinſhians; He that ſoweth ſparinglie, ſhall alſo reape ſparinglie. Which ſaieng alſo may apperteine to the receiuing of ſpirituall fruits in this life; for they that be liberall in almes, doo abound in ſpirituall good things: and it oftentimes commeth to paſſe, that God more abundantlie imparteth riches vntounto them, to the intent they may hauehave the more plentie, whereof to be mercifull. So then, as touching all theſe things we may vnderſtand, that a ſparing harueſt ſhall be, if we ſowe ſparinglie. Wherefore there is nothing neceſſarilie prooued, as touching rewards of eternall life. To the tenth. Matt. 20, 27.And whereas the Lord ſaid vntounto the apoſtles; He that will be greater, let him become the leaſt of all: it is nothing againſt vsus, ſéeing it may be vnderſtood as touching the church, where thoſe ſhould be acknowledged for chéefe, which doo behaue themſelues lowlie. But the teſtimonie out of the Apocalypſe; To the 11. Apoc. 14, 4.that They which be virgins, doo followe the lambe whereſoeuer he ſhall go: and, that thoſe hundred fiftie foure thouſand, Ibidem. 2.ſoong a ſong, which might not be ſoong by others: and thoſe things beſides, which are alledged out of the ſame booke, are obſcure; ſince it is ſaid to be ſealed vp, and that it is not eaſilie, yea rather of verie few vnderſtood. And it appéereth not vntounto vsus, whether the things ſhewed, doo belong vntounto the life preſent, or vntounto the life to come. We grant, that they which be of the purer life, be more apt to penetrate the ſecrets of GOD. And on the other ſide we are taught, that where-ſoeuer Chriſt is, there alſo ſhall his miniſters be. Wherefore it is promiſed, not onelie vntounto ſome, but alſo vntounto all, which ſerue Chriſt, that they ſhall followe the lambe.
13 Concerning the fathers, we fréelie grant, To the 12.that they affirmed a difference of rewards. But in this place it is onelie called into queſtion, whether this opinion may be prooued by the teſtimonie of the holie ſcriptures. Further, they doo not alſo alwaies ſpeake with one conſent. Ierom in his epiſtles, when he had commended a widowe, and that he ſéemed to compare hir vntounto a virgin, ſaith; that He liked not to put this difference betwéene the ſaints: whereas yet he himſelfe ſéemeth to be an earneſt defender of theſe differences. To the 13.Neither doo we make anie great account that it was ſaid, that men are made ſluggiſh, who otherwiſe by this diuerſitie of rewards would be incouraged to liue godlie. For they, which be not mooued through the louelove and faith of the word of God, and through a hope of excellent felicitie; neither alſo will they be eaſilie ſtirred vp to doo well, in reſpect of theſe differences. But if they ſhould doo otherwiſe, they might rather be counted hirelings, than ſonnes of God. Neither (as I ſaid before) are theſe things ſpoken by me; to the intent I would vtterlie denie ſuch a difference of rewards: but this onelie I ment to ſaie, that they cannot be prooued by the ſcriptures. Otherwiſe, A great difference betweene them that ſhall be raiſed from the dead.among thoſe that ſhall be raiſed from the dead, we put a difference: bicauſe the habit of the damned ſoules ſhall be one, and of the bleſſed ſoules ſhall be another. Moreouer, we denie not, but it may well be, that when the ſaints conſider in their mind, that God by himſelfe did manie acts, and thoſe verie excellent; they will perhaps conceiue thereby more delight and ioie, than others, which cannot remember with themſelues, that ſo manie and ſo great acts were doon by him: which neuertheles is vncerteine, but is brought as a thing probable. But this chéeflie I thinke to be friuolous, which the School-men deuiſe, I knowe not what, as touching crownes of laurell, and ſubſtantiall & accidentall reward.
14 The ſame men alſo reaſon manie things, In 1. Cor. 13, verſ. 12.as touching the ſtate of felicitie; and they demand among other things, Curious queſtions touching the life to come.whether the knowledge which is gotten here ſhall ſo be loſt: as when we ſhall come into the heauenlie habitation, there ſhall be no difference betwéen the learned and vnlearned? This is a curious ſearch, ſéeing it hath ſmall or no profit at all. Firſt it were good to come thither, and it ſhould behooue vsus to be carefull of the meanes how we ſhould atteine thither, rather than with a ſuperfluous indeuour to diſpute now of the condition, qualitie, and forme of the bleſſed. The holie ſcriptures call vsus not to this indeuour: and perhaps there is nothing concerning this matter determined by them. But as touching the difference of the elect in the euerlaſting habitation, the place ſerueth not to diſpute anie more: héereof we hauehave ſpoken ſufficientlie, when we intreated of the conditions of them that ſhall riſe againe. But that gifts and frée graces ſhall at that time be aboliſhed, Whie gifts and free graces ſhalbe then aboliſhed.it is no maruell; ſéeing they be giuen for the aduancement of faith, which then ſhall continue no longer. Yea, we hauehave experience at this daie, when as the goſpell is in a maner euerie where preached, that thoſe gifts, which we ſpake of before, are either taken awaie, or elſe they be verie rare.
As touching languages, whether they ſhalbe then aboliſhed, ſome man perhaps will demand; Shall not the ſaints in heauen ſpeake? Spéech to this purpoſe is giuen, To what purpoſe ſpeach is giuen.that either we may communicate with others, thoſe things which we knowe; or elſe to demand of others thoſe things which we want. But among the ſaints, in the kingdome of God, it ſéemeth, that neither of both ſhalbe neceſſarie: bicauſe both in God and in our ſelues, all things ſhall aboundantlie enough be knowen, and be had. But if perhaps ſuch a familiar cuſtome ſhalbe granted vntounto vsus, it is verie likelie, that all ſhall vſe one maner of language, ſéeing we ſhalbe one people, and ſhall hauehave one and the ſelf-ſame countrie. But vntounto ſuch as ſhalbe importunate to demand, what toong that ſhalbe, which the ſaints ſhall then vſe; I grant fréelie, that I knowe it not. Whereas notwithſtanding I remember there be ſome who affirme, that the Hebrue toong ſhall then be in vſe: but vponupon what certeintie they affirme it, let themſelues take héed.
Of the change of all things.
In Rom. 8.15 Theſe things being declared, the place it ſelfe ſéemeth to require, that I ſhould ſpeake ſomewhat of the change of things that ſhalbe in the end of the world. Of the change of things at the end of world.Firſt I thinke it good to rehearſe thoſe things, which the Maiſter of the ſentences writeth, as touching this matter, in the fourth booke, diſtinct. 48. When the Lord ſhall come to iudge, the ſunne and moone ſhalbe darkned: not (ſaith he) bicauſe the light ſhalbe taken from them, but through the preſence of a more plentifull light. For Chriſt, the moſt ſplendent ſunne ſhalbe preſent; therefore the ſtarres of heauen ſhalbe darkened, as are candles at the riſing of the ſunne. The vertues of heauen ſhalbe mooued: which may be vnderſtood as touching the powers, or (as ſome ſpeake) of the influences whereby the celeſtiall bodies gouerne inferiour things, which then ſhall forſake their right and accuſtomed order. Or elſe, by theſe vertues we may vnderſtand the angels, which by a continuall turning, turne about the ſpheares of the heauens. Perhaps they ſhall then either ceaſe from the accuſtomed worke, or elſe they ſhall execute it after ſome new maner. Matt. 24, 29. Luke. 21, 25. Ioel. 2, 31.After he had gathered theſe things out of Matthew and Luke he addeth out of Ioel; that there ſhall be eclipſes of the ſunne, and of the moone; The ſunne (ſaith he) ſhalbe darkened, and the moone ſhalbe turned into bloud, before that great and horrible daie of the Lord come. And out of the 65. chapter of Eſaie; Behold I create a new heauen, verſe, 17.and a new earth. And ſtraitwaie; Eſai. 30. 26.The moone ſhall ſhine as the ſunne, and the light of the ſun ſhalbe ſeuen fold, that is, of ſeuen daies. And out of the Apocalypſe; Acts. 21, 1.There ſhalbe a new heauen, and a new earth. Albeit no mention is there made of amplifieng the light, either of the ſunne or of the moone.
Ierom interpreteth that place; that ſuch ſhalbe the light of the ſunne, as it was in thoſe firſt ſeuen daies, wherin the world was created. For by the ſinne of our firſt parents, the light (ſaith he) both of the ſunne and of the moone was diminiſhed. Which ſaieng ſome of the Schoolemen vnderſtand, not as touching the verie ſubſtance of the light, but that as well the world as men, receiue leſſe fruit of thoſe lights, after the fall, than they had before. Howbeit, all theſe things are obſcure and vncerteine. Wherevnto I ad, that ſome of the Rabbines thinke theſe to be figuratiue ſpéeches; for that in the ſtarres there ſhall be no change: but they ſaie, that vntounto men being in heauineſſe, and bewailing the vnhappie ſtate of their things, ſhall come ſo ſmall fruit by the light of the ſunne and moone, as vntounto them theſe ſtarres may ſéeme to be darkened, and altogither out of ſight. But contrariſe, when they beginne to be in happier ſtate, and to liue according to their owne harts deſire; then at the laſt, the light of the ſunne and of the moone ſhall ſéeme to be doubled vntounto them, and to be lighter by manie degrées than it ſéemed before. Which expoſition as I denie not; ſo I confeſſe, that at the end of the world ſhalbe a great change of theſe things. Wherefore I grant both to be true, either that in this life there happen things oftentimes ſo ſorowfull, as the daies, which otherwiſe be moſt cleare, ſéeme moſt darke vntounto vsus: and alſo, that when all things ſhall hauehave an end, the ſtate of creatures ſhalbe diſturbed. Yea alſo it happeneth, that ſometimes, while we liue héere, thoſe lights of heauen are remooued from their naturall order: as we read that it came to paſſe, Ioſua. 10, 12 Mat. 15, 33.when Ioſua fought, and when Chriſt ſuffered.
16 Ierom, in the interpretation of that place, addeth; that the ſunne ſhall then receiue the reward of his labour, to wit, ſuch great augmentations of his light. Zach. 14, 7.Zacharie alſo teſtifieth, that Then there ſhall be one perpetuall daie: for that the light ſhall be ſo great, as there ſhall be no difference betwéene daie and night. If theſe things be true, we may perceiue in what ſtate the glorious bodies of the ſaints ſhall be after the reſurrection: Mat. 13, 43.of whom Chriſt ſaid; The iuſt ſhall ſhine like the ſunne. They ſhall then hauehave a light ſeuen fold greater than this ſunne, which we now inioie. Neither is it anie maruell (ſaith Chryſoſtome) if the creatures at that time ſhall be beautified with ſo great light. A ſimilitude.For kings, on that day wherin they will hauehave their ſonnes to be eſtabliſhed vntounto the kingdome, are woont to prouide not only that they may be ſet forth with excellent apparell and ſolemne ſhew, but alſo, that their ſeruants may be verie comlie and orderlie apparelled. Wherfore when Chriſt ſhall then ſit manifeſtlie in his throne, and the iuſt which be the ſonnes of God ſhall come into the kingdome and inheritance of their father, God will bring to paſſe, that all creatures ſhall be beautified with woonderfull ornaments, and excellent brightneſſe. Eſai. 60. 19.Albeit Eſaie ſaith, that It ſhall come to paſſe, that the ſunne and moone ſhall giuegive no more light, but that the Lord himſelfe ſhalbe an euerlaſting light. By which words he meaneth not, that thoſe ſtarres ſhall periſh, but onelie that their light ſhall not be neceſſarie vntounto the ſaints: for thoſe things peraduenture ſhall no more riſe and go downe as they doo now. But if thou aſke of him, what vſe they ſhall hauehave after the iudgement, he plainelie confeſſeth that he knoweth not; for that he in this matter is deſtitute of the ſcriptures. All theſe things in a maner we hauehave out of the Maiſter of the ſentences.
17 Now (as I thinke) there be foure things for me to examine. Firſt, what vſe we ſhall hauehave of the creatures, when we ſhalbe adorned with that glorie. Secondlie, whether their laboures ſhall continue. Afterward, whether the nature and ſubſtance of creatures ſhalbe preſerued, and what manner of ſubſtance the ſame ſhall be. Laſtlie, whether all the parts of the world, or onelie ſome ſhall be repaired. As concerning the firſt, they which would diligentlie ſearch out what commoditie ſhall come vntounto the ſaints in the other life, by the creatures renewed, hauehave taught vsus, that while we liue héere, we are by them holpen two maner of waies. For firſt, the nature of the bodie and the life, Two manner of helps we hauehave by the creatures.which we preſentlie lead, is by them nouriſhed and ſuſtained. Secondlie alſo, the mind is holpen, that by theſe viſible creatures, it may ariſe to the contemplation of God: as Paule teacheth in the firſt chapter of the epiſtle to the Romans. Rom. 1, 19.But when we ſhalbe once in the bleſſed ſtate, we ſhall hauehave no more néed of the helps of creatures; for we ſhall then inioie immortalitie: neither ſhall we be anie more vexed with hunger, or thirſt, or cold; or ſuch other diſcommodities. And as touching the knowledge of GOD, we ſhall ſée him face to face. But (ſaie they) ſéeing the corporall eie cannot atteine to the eſſence of God, 1. Cor. 13, 2. The corporall eie cannot atteine to the eſſence of God.(as Auguſtine verie well teacheth in his booke De videndo Deo:) therefore, leaſt the eye ſhould be deſtitute of a fit delectation, vntounto it ſhalbe offered then a woonderfull adorning of the heauens, & beautie of things now renewed; that it may hauehave, not onelie wherewith to delight and reioiſe it ſelfe, but alſo an occaſion to woonder at the power and infinit wiſdome of God. Theſe things I grant indéed are probable, but they are not confirmed by the holie ſcriptures. Neither dooth it ſufficientlie appéere, that ſéeing the bodie of Chriſt, and infinite bodies of iuſt men, more brighter than the ſunne it ſelfe, ſhalbe looked vponupon by the eies of the bleſſed, what delectation the beholding of the creatures reſtored, can bring ouer and beſides. Wherefore the plainneſſe and ſimplicitie of the Maiſter of the ſentences liketh me well, when he ſaith; he knoweth not that, which he remembreth not that he had read in the holie ſcriptures. I would to God, that in defining of other things, he would hauehave vſed the like modeſtie and faithfulneſſe!
18 But as touching the actions of creatures, whether they ſhalbe perpetuall or no; we cannot define anie thing for a certeintie. The angell indéed in the Apocalypſe ſweareth by him that liueth world without end, Apoc. 10, 6.there ſhall be no more time. Wherevpon ſome doo gather, that the motion of the celeſtiall ſpheres ſhall then ceaſe; If time hauehave an end whether motion ſhall alſo ceaſe.bicauſe time is the number of motion. But this reaſon is not firme: for it may be, that the heauens ſhall mooue; but yet, by reaſon of that great light of the bodie of Chriſt, and of the bodies of all the bleſſed, and of the ſunne and moone, it cannot be well obſerued. So that motion may indure, although there be no time: for time is not, but by obſeruing and numbring of motion. But they adde alſo an other reaſon; that heauen ſhall therefore ceaſe from motion, bicauſe the continuall courſes doo further vntounto the preſeruing of generation and corruption of inferiour things. Wherefore, ſéeing there ſhalbe no more generation or corruption, there ſhall be no néed then of the motion of heauen. The reaſon in verie déed is probable, but not neceſſarie: for that celeſtiall motion, although it ſerue not to generation and corruption, yet maie it ſerue vntounto ſome other purpoſe, which we are ignorant of. Howbeit, this ſéemeth to me moſt certeine, and which ought in anie wiſe to be affirmed; that theſe natures of things ſhall not remaine at the laſt daie, vnleſſe they ſhall hauehave ſome vſe. For it is both againſt nature and common reaſon, to appoint anie thing, which is altogither idle: but what works GOD will appoint vntounto theſe things, we willinglie grant our ſelues to be ignorant.
19 Now let vsus ſée, as touching the ſubſtance and nature of things, Whether the ſubſtance and nature of things ſhall be changed. 2 Pet. 3, 7. and 11.whether the ſame ſhall be preſerued after the daie of iudgement. This dooth Peter, in his latter epiſtle, ſéeme to denie: for he ſaith; that The heauens ſhall ſuddenlie periſh, and like a ſhowre, and that the elements with great heate ſhall melt awaie. But Auguſtine, in the twentieth booke De ciuitate Dei, the 16. and 24. chapters ſaith, that Peter maketh a compariſon with thoſe heauens, which periſhed in the time of the floud: which cannot otherwiſe be vnderſtood, than of the regions of the aire, wherein raine and tempeſts are commonlie ingendered. Theſe heauens were after the floud put againe in their places, and reſtored by the word of God, and are now reſerued vntounto fire. Yea and Peter addeth afterward, Ibidem. 13.that We, according to the promiſe, ſhall hauehave a new heauen and a new earth. That promiſe was made in the 65. chapter of Eſaie, verſe. 17. Apoc. 21, 1.and repeated in the 21. chapter of the Apocalypſe: although it be there written of the ſea, that it ſhall hauehave no more being. But Auguſtine, in the 16. chapter, which we now cited, doubteth; whether thoſe words muſt be ſo vnderſtood, as though the ſea ſhould vtterlie ceaſe to be, as being now ſucked and dried vp with the burnings: or whether indéed it ſhall remaine, but yet renewed and changed. Auguſtine in the ſame place ſaith, that No man, ſo far as he can tell, knoweth what burning fire that ſame ſhall be, or from whence it ſhall come.
Of the burning fire at the worlds end.Neuertheleſſe, at this daie, the Schoole-men hauehave not doubted at all to fanſie & fable infinite things, as touching that matter. For ſome ſaie, that that fire ſhalbe elementarie fire, which ſhall come downe by the cōmandement of God, and burne althings. Others dreame, that the beams of the ſun ſhall by reuerberation be multiplied, that by them all things may be kindled: euen as we ſée it come to paſſe, when the ſunne beames doo ſtrike vponupon a glaſſe of ſtéele, if a little flax be put therevnto, it will be burned. Auguſtine addeth, that the elements ſhall then put off thoſe qualities, which were before agreable to our corrupt bodies: but ſhall put on other bodies, which may be fit for our immortall and glorified bodies; that the world being renewed, may be aptlie applied vntounto men being made new by immortalitie. But here I would gladlie demand of Auguſtine, whether he will appoint, that the bodies of ſaints, after iudgement, ſhall liue in the world? Which thing if he affirme, he ſhall ſéeme to make with the ſect called Millenarije but if he denie this, and doo hold (which we beléeue) that our bodies ſhall be caught vp into heauen, what maner of application of the qualities of the elements ſhall this be vntounto our immortall bodies? Vnleſſe perhaps he will ſaie, that although theſe things ſhall nothing further our immortalitie, yet there ſhall be a certeine analogie & proportion betwéene them, being now made immortall, and our bodies glorified. For if thoſe things were (as Chryſoſtome ſaith) for our ſinnes made ſubiect to corruption; it is méet that we being deliuered from death, they alſo ſhould be deliuered from the burthen of corruption.
20 Neither doubtleſſe is that, Gen. 8, 22. A place of Geneſis declared.which is written in the booke of Geneſis, anie let vntounto this renewing, where God ſaid vntounto Noah; that All the daies of the earth ſhall be ſowing and harueſt, cold and heate, ſummer and winter, daie and night; for theſe things, he ſaith, ſhall come to paſſe in the daies of the earth: but thoſe daies ſhall be the daies of heauen, Eſaie. 66, 23and (as Eſaie ſaith) A ſabboth of ſabboths. Alſo Ieremie, in the 33. verſe. 20.chapter ſaith; Can the couenant be made void, which I hauehave made with day & night? As though he would ſaie; It cannot be made void. So (ſaith he) ſhall the couenant be eſtabliſhed which I hauehave made with the houſe of Iuda, and with the houſe of Dauid. The couenant whereof the prophet now ſpeaketh, as touching the ſending of Meſſias in his time appointed, muſt not be drawne beyond the time of the preſent ſtate. But Chriſt, when he ſaith in the Goſpell; that Heauen and earth ſhall paſſe awaie, Matt. 24, 35.but my word ſhall not paſſe awaie, How the heauen and earth ſhall paſſe away.meaneth not [Paſſing awaie] for [deſtruction;] but foretelleth, that a certeine change ſhall one daie come. Which yet ſhall neuer happen vntounto his words, for they ſhall alwaies abide vnmooueable, and the truth of them ſhall neuer be peruerted. Of this interpretation Dauid is author, in the 102. pſalme; verſe. 26.The heauens (ſaith he) are the works of thy hands, they ſhall periſh, but thou ſhalt endure; as a garment ſhalt thou change them, and they ſhall be changed.
Herevnto alſo agréeth Peter: for when he had ſaid; that The heauens ſhall periſh, 2. Pet. 3, 12.and the elements ſhall melt awaie with heate, he added; that We, according to the promiſe, ſhall hauehave a new heauen and a new earth. Eſaie. 65, 17And Ierom expounding the 65. chapter of Eſaie, vntounto this ſenſe alledgeth a ſentence of Paule out of the firſt epiſtle to the Corinthians, 1. Cor. 7, 31.the ſeuenth chapter. For he ſaith; that The figure of this world paſſeth awaie: as though he would not ſaie, that the nature of things, or the world it ſelfe ſhall periſh; but onelie the figure, that is, the ſtate and forme of this time. And that the ſame renewing, which we affirme, ſignifieth not a deſtroieng of nature, he prooueth it by a ſimilitude taken of the degrées of our age. A ſimilitude.For when of children, we are made yoong men; and of yoong men, men; and of men, old men: we are not as touching the nature of man deſtroied; but by thoſe changes we are tranſferred from a lower eſtate, vntounto that which is more excellent. Wherefore, when that laſt burning ſhall come, which the ſcriptures plainlie teach ſhall come, the whole world ſhall be ſet on fire. A ſimilitude.And as gold and ſiluer, when they are melted in the fire, periſh not, but are made more pure; ſo the world ſhall not by that fire be deſtroied, but be renewed. Of this mind alſo were ſome of the Ethnike writers, as Heraclitus Epheſius, and Empedocles Siculus, and others; who peraduenture had receiued theſe things of their elders, but had corrupted them with wicked opinions.
An opinion of the heretiks called Millenarij.21 There hauehave béene alſo manie of the chriſtians in ancient time, which thought, that the creatures ſhall remaine after the comming of the Lord, and that they ſhall ſerue vntounto ſome vſe for the elect. For they thought, that when Chriſt ſhall returne, there ſhalbe then onlie the reſurrection of the godlie, which alſo they called the firſt reſurrection; betwéene which & the latter, wherein the wicked ſhall be raiſed vp, there ſhall be the ſpace of a thouſand yéeres: and during this time ſhall Chriſt wholie reigne in this world, togither with the ſaints: and all this ſpace the diuell ſhall be bound, as it is deſcribed in the booke of the Apocalypſe. Apoc. 20, 3.And they ſéeme to hauehave taken an occaſion of their opinion, not onelie out of the Reuelation of Iohn; but alſo out of the prophets. For they, when they propheſie of the kingdome of Chriſt, make mention of manie things, which ſéeme to perteine to the kingdoms of this world, and vntounto pleaſures and delights.
And they, which were in this error, were of the Graecians called foreign, of the Latins Millenarij. Neither doubtleſſe were there onelie of the common ſort patrones of this opinion; but euen the principall and moſt ancient men in the church, Certeine principall men of the church were of this opinion.as Papias, Irenaeus, Iuſtinus Martyr, Victorinus, Lactantius, Tertullian, and manie other famous Eccleſiaſticall writers. Whom I ioine not with Cerynthus, for he ſowed manie other errors as touching our Sauiour: for vntounto that, which we ſaid that theſe fathers held, he added a double impietie. Firſt, that the ſaints ſhall ſo reigne in this life with Chriſt, as they ſhall abundantlie enioie all the pleaſures of the bodie: which is nothing elſe, but againe with luſts, droonkennes, gluttonie, and ſuch other filthines to contaminate nature being renewed by the reſurrection. Another error of his was, that in that kingdome of Chriſt, the ceremonies of the lawe and ſacrifices of Moſes ſhould be reuoked: which errors none of thoſe fathers, whom we ſpake of, did followe.
22 Neither ſhould it be anie hard matter, to confute that madnes by the ſcriptures: but bicauſe we hauehave doon this elſe-where at large, we will now ceaſe to ſpeake thereof. Onelie this I will adde, that Auguſtine, in the twentieth booke De ciuitate Dei, the ſeuenth chapter writeth; If theſe men had ſaid, that Chriſt, in that ſpace of a thouſand yéeres, will beſtowe vponupon his ſaints ſome celeſtiall graces, their ſaieng ſhould hauehave béene the more tollerable. In which place he ſignifieth, that he alſo was ſometime of the ſame mind. Howbeit, afterward weihing things better, he iudged that place of the Apocalypſe, A place of the Apocalypſe diuerſlie expounded.from whence all that ſuſpicion ſéemed to flowe, muſt be otherwiſe expounded; namelie, by theſe thouſand yéeres, to vnderſtand all the time, which paſſeth from the aſcenſion of Chriſt, vntounto his laſt iudgment. Neither ought the number of a thouſand yéers anie thing to offend vsus: for it is common to the holie ſcriptures, by a number certeine and definite, to ſignifie another number vncerteine and not definite. Which thing, although it may by manie other places be prooued, yet here it ſhall be ſufficient to note onelie two. Chriſt ſaid vntounto his apoſtles; Matt. 19, 29.He that forſaketh his houſe, or father, or mother, or children, or wife, or brethren, &c. ſhall receiue a hundred fold: where, by An hundred fold, we vnderſtand a certeine great, and in a maner infinite recompenſe. So God promiſeth in the lawe, that He would doo good to them that ſerue him, Exod. 20, 6.vntounto a thouſand generations: which ſignifieth nothing elſe, but to their poſteritie for a verie long time. Wherefore Chriſt (as thinketh Auguſtine) reigneth with his ſaints all this time, which is ſignified by the number of a thouſand yéeres.
But how it may be ſaid, that ſatan is bound in this time, it cannot be ſo eaſilie anſwered: for euen now alſo the church is gréeuouſlie vexed by him. But Auguſtine thinketh, Why ſatan is ſaid to be bound.that he is therefore bound; bicauſe his ſtrength is broken, and Chriſt hath ouercome the ſtrong armed man, ſo as he cannot now in ſuch ſort rage as he would: but eſpeciallie bicauſe he cannot turne the elect, & thoſe that be predeſtinate vntounto euerlaſting life, from their appointed ſaluation. Albeit, as touching this, euen before Chriſt aſcended vp into heauen, ſatan was no leſſe hindered than he is now; that he might not be able to diſturbe the elect from eternall life. But here it might be anſwered, that they which ſo liued, were few in number before Chriſt: for the diuell ranged and ſpoiled in a maner eueriewhere, throughout the world, except ſome of the Iſraelites, and a few others. But now, after that the Goſpell was ſpred abroad throughout the world, the power and ſtrength of ſatan is much more reſtreined. And this may ſufficientlie appéere by the ceaſing of oracles, and by the ouerthrowe of idolatrie in a maner euerie where. Wherefore I thinke with Auguſtine, that this renewing of creatures ſhall not ſerue to this vſe; that the ſaints ſhould vſe them liuing with Chriſt in anie temporall kingdome in this world.
And as for the propheſies of the prophets, which are euerie where ſet foorth touching the kingdome of Meſſias, The propheſies of the prophets touching the kingdme of Chriſt are metaphoricall.and which make mention of certeine things carnall, and that belong to an earthlie kingdome, they are ſo to be taken, as we vnderſtand them, to deſcribe by ſuch metaphors (as are commanlie thought agréeable to the greatneſſe and maieſtie of our kingdoms) the kingdome of Chriſt, which he now exerciſeth in the church, & which in the daie of iudgment he will ſhew foorth with great power. And this the prophets themſelues hauehave ſufficientlie ſignified, ſéeing they hauehave interlaced manie things, which farre excéeded beléefe, and went beyond the courſe of humane things. For therein they plainlie ſhew, that they ſpeake metaphoricallie. But to returne to our purpoſe: we thinke, that the world, as touching the nature and ſubſtance thereof, ſhall not vtterlie periſh, but rather (as writeth Eſaie, Peter, and the booke of the Apocalypſe, and alſo Paule in the ſame place) that it ſhall be renewed. And of this renouation, there are ſet foorth two principall conditions; Two principall conditions of the renouation of the world. All maner of light dooth not giuegive heate.the one is immortalitie; and the other is light. The Schoole-men hauehave noted, that that light ſhall not be ſuch as can cauſe heate: for if it ſhould ſo doo, all things ſhould ſoone be dried vp and burned. And it is no difficult thing to find light, which ingendreth not heate: for there be found manie pretious ſtones moſt bright, which giuegive no heate at all.
23 Now that theſe things are thus declared, let vsus conſider of the other parts of the world, whether they alſo ſhall be preſerued: as plants, pretious ſtones, metals, brute beaſts, and ſuch like things. The Schoole-men thinke, that man, being renewed, which is the principall part of the world, other creatures ſhall be reſtored alſo. Which ſaieng is moſt true; for it is gathered by the words of Paule. But as touching the parts, they thinke that onelie heauen, and the elements, and the bodies of men ſhall remaine. A reaſon of the Schoolmen touching the vnmortalitie of things.Yet (in my iudgment) the reaſon that they bring is weake: for they affirme, that onlie thoſe things ſhall hauehave immortalitie, which after ſome ſort were made fit for it. Such is a celeſtiall bodie, which is altogither ſimple, and is not changed by contrarie qualities. The elements alſo, which as touching parts are ingendred and corrupted; yet as touching the whole, doo alwaies abide. So ſaie they alſo of man, who although he hauehave a tranſitorie bodie, yet he hath an immortall ſoule. Yea rather, the bodie it ſelfe was ſo made at the beginning, as it had poſſibilitie not to die: wherefore it ſhall not be abſurd, if immortalitie be alſo communicated with it. A diſabling of the former reaſon.Howbeit this reaſon is weake for two cauſes; firſt, for that without anie authoritie of the word of God, it taketh awaie renouation from manie parts of the world; ſecondlie, bicauſe that which it affirmeth, is euen as doubtfull as is that which is concluded, namelie, that thoſe things onelie ſhallbe renewed with immortalitie, which by their conſtitution ſéeme fit for the ſame. Immortalitie is the meere gift of God and dependeth not of nature.For ſéeing this immortalitie is the liberall and méere gift of God, it cannot depend of anie means or power of nature. For that power of God, whereby both the heauens and the elements ſhall be reſtored vntounto immortalitie, can preſerue alſo the other parts of the world.
And as the elements remaine whole, although their parts be ingendred and corrupted; euen ſo alſo doo generall natures of brute beaſts and plants perpetuallie indure, although their *Indiuidua.particulars are renewed and periſh. If thou demand what vtilitie theſe things ſhall hauehave, if they remaine ſtill? I anſwer: they ſhall hauehave the ſelfe-ſame that thou canſt attribute vntounto the elements. For euen as then we ſhall hauehave no néed of the elements, no more ſhall we hauehave néed of brute beaſts, or plants, or other parts of the world. In my iudgement, Probable reaſons on both ſides.it had béene a better reaſon for them to hauehave ſaid, that therefore they thinke that other things ſhall not indure, bicauſe the ſcripture maketh no mention of their preſeruation. Albeit I ſée alſo that this reaſon is not of neceſſitie: for though the ſcripture hath not made mention of theſe creatures apart by themſelues, and expreſſedlie; yet it is ſufficient, that it hath generallie ſignified, that creatures ſhall be renewed; neither did they euer except anie thing. Further, if we ſhould contend by reaſons, that the ſunne (as they ſay) ſhall therefore be adorned with greater aboundance of light, bicauſe it is méet that after a ſort it ſhould receiue a reward of his labours: ſo may the reſt of the creatures alſo ſaie, that they hauehave with no leſſe labour and fidelitie doone ſeruice vntounto men, than the ſunne hath. Adde moreouer, that there is no leſſe inclination and naturall deſire in other creatures to preſerue themſelues, than is in the ſun, moone, heauen, and earth; wherefore if the one ought not to be fruſtrated of their deſire, no more ought the other.
24 Theſe things might probablie be ſaid on both ſides. Eph. 3, 15. Col. 1, 20,And Paule vntounto the Epheſians and Coloſſians ſaith; that All things ſhall be reſtored by Chriſt, whether they be things in heauen, or things in earth. But this alſo in verie déed maketh not an argument of neceſſitie: for things vniuerſallie pronounced in the holie ſcriptures, doo alwaies admit an exception or reſtraint. Iohn. 10, 8. 1. Cor. 6, 12All (ſaith Chriſt) as manie as hauehave come before me, were theeues and robbers. All things are lawfull vntounto me, but all things are not expedient. Here may be vnderſtood the figure Synechdoche, ſo as it may be meant, that in the ſame [All] are comprehended ſome parts. And, when as S. Paule ſaith, that The creature ſhall be deliuered from the bondage of corruption, it might be generallie vnderſtood as touching the world; bicauſe he is not to be anie more conſtrained to renew creatures by a new generation: yet it followeth not thereby, that all creatures, as touching the particular kinds, ſhall be preſerued. I thinke it therefore the part of a godlie mind, to affirme neither part obſtinatelie: for we hauehave nothing on either part that is certeinelie defined. Of creaturs that be dead onlie men ſhall be reſtored.But yet this I dare boldlie ſaie, that of thoſe creatures, which hauehave died, onlie men ſhall be raiſed from death.
But as concerning the preſeruation of other creatures, after the daie of iudgement, except heauen and earth, whereof the ſcripture hath made mention, I thinke nothing is to be ſaid. For ſéeing we lacke ſcriptures, we muſt not ouer curiouſlie ſearch out anie thing. It is enough, if we doo vnderſtand this, that for our ſakes was brought in the corruption of things; and againe, that when we ſhall be renewed, all things, which ſhall remaine, ſhall be better than they were before. But we muſt in ſuch ſort bend the ſtrength of our knowledge, We muſt ſo direct our knowledge as we let not flip the things neceſſarie to ſaluation.that we let not thoſe things eſcape vsus, which be neceſſa- vntounto ſaluation: ſuch as are the doctrines concerning God, iuſtification, worſhipping, good works, and the vſe of the ſacraments. Which vſe ſhall neuer be ſincere and pure, vnleſſe the nature of them be well perceiued and knowne; for if we attribute vntounto them more or leſſe than it behooueth, we ſhall perpetuallie erre. The ſcriptures are chéeflie occupied about theſe principall points; namelie, that The man of God may be perfect, 2. Tim. 3, 1…. Thoſe things which the ſcriptures hauehave not ſpoken of are not neceſſarie to ſaluation.and inſtructed to euerie good worke. But theſe things, that the ſcriptures make no mention of, let vsus not thinke them to be neceſſarie to ſaluation: for the holie Ghoſt is ſo good, as if they were neceſſarie, he doubtleſſe would hauehave taught them in the ſcriptures.
¶ As touching eternall life, looke in the confeſſion of the faith, at the end of the ſecond part: and of felicitis, looke the 14. chapter of the firſt part, and all the whole commentaries vponupon Ariſtotles Ethiks.
The end of the third Part.